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LIBRARY  OF  THE  THEOLOGICAL  SEMINARY 

PRINCETON.     N.    J. 

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THE   BOOK 


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NE  HE  MI  AH. 


CRITICALLY    AND    THEOLOGICALLY    EXPOUNDED 


INCLUDING  THE  HOMILETICAL  SECTIONS  OF  Dr.  SCHULTZ, 


REV.  HOWARD  CROSBY,  D.D.,  LL.D. 

CHANCELLOR    OF    THE    UNIVERSITY    OF    NEW    YORK. 


NEW  YORK: 

CHARLES  SCRIBNER'S  SONS, 
743-745  eroadway. 


Entered,  according  to  Act  of  Congress,  in  the  year  1877,  by 

SCRIBNEE,  ARMSTRONG  &  CO., 
In  the  Office  of  the  Librarian  of  Congress  at  Washington. 


THE  BOOK  OF  NEHEMIAH. 


INTRODUCTION. 

§  1.     THE   BOOK   AND   ITS  CONTENTS. 

The  Book  of  Nehemiah  holds  a  conspicuous  place  in  the  sacred  canon  as  the  last  his- 
to'ic  composition  of  the  ante-christian  period.  With  the  exception  of  the  prophecy  of  Ma- 
lrchi,  it  gives  us  the  last  clear  look  at  the  Jewish  state  before  it  reappears  in  the  bright  light 
of  the  gospels.  We  see  the  returned  people— a  small  remnant  of  the  children  of  Jacob — 
continuijg  the  national  line  in  the  ancestral  land  toward  the  Messiah,  with  holy  vitality 
enough  (as  it  were)  for  this  one  purpose,  but  with  a  general  mortification  existing  through- 
out the  nation.  The  ark  of  the  covenant  was  gone,  the  Shechinah  no  longer  illuminated  the 
holy  of  holies,  the  Urim  and  Thummini  had  long  ceased,  the  bulk  of  the  people  were  lost  in 
captivity  from  Armenia  to  Elam,  and  Israel,  instead  of  being  an  independent  common- 
wealth, with  a  mighty  and  magnificent  capital,  had  become  a  petty  province  of  Persia,  while 
Jerusalem  was  but  a  half-rebuilt  ruin.  Yet,  with  all  this,  prophets  were  still  vouchsafed  to 
the  Abrahamic  line.  Haggai  and  Zechariah  had  by  the  use  of  their  prophetic  power  certi- 
fied the  special  presence  of  Jehovah  at  the  building  of  the  second  temple,  and  Malachi,  more 
than  a  century  later,  urged  the  people  to  renewed  spirituality  in  the  name  of  the  Lord. 
From  Neh.  vi.  10,  12,  14,  we  are  led  to  believe  that  between  Haggai  and  Malachi  many  pro- 
phets appeared  before  returned  Israel,  although  some  of  them  prostituted  their  divine  gift  to 
low  and  false  ends. 

This  twilight  age  of  Jewry  is  lighted  up  by  the  writings  of  Ezra  and  Nehemiah  as  the 
evening  is  often  re-illuminated  by  the  absent  sun's  reflection  upon  a  cloud  high  in  the  zenith. 
They  give  us  an  inlook  into  the  style  of  life  assumed  by  the  nation  in  its  lingering  decadence. 
We  enter  the  holy  city — we  see  and  hear  the  men — we  note  their  tendencies,  and  mark  the 
old,  strange  mingling  of  patriotism  and  devotion  with  a  philoxeny  that  was  destructive  of 
both.  The  narratives  bring  us  into  close  contact  with  the  people.  Nehemiah 's  words  are 
simple,  betraying  not  the  least  effort  of  the  rhetorician,  but  their  very  homeliness  makes  the 
scenes  described  most  life-like.  We  see  throughout  the  writing  of  an  honest,  earnest  man, — 
and  through  him  the  history  closes  with  a  sublime  dignity. 

The  book  of  Nehemiah  was  included  by  the  old  Jews  with  the  book  of  Ezra,  and  the 
latter  name  was  given  to  the  two.  In  the  Vulgate  the  book  of  Ezra  appears  as  the  first  book 
of  Esdras,  and  the  book  of  Nehemiah  as  the  second  book  of  Esdras.  The  Geneva  Bible  in- 
troduced our  present  nomenclature,  and  thus  made  the  Apocryphal  third  and  fourth  hooks 
of  Esdras  to  be  numbered  as  the  first  and  second. 

The  language  is  a  pure  Hebrew,  with  here  and  there  such  an  Aramaism  as  >?n  in  the 
sense  of  "deal  corruptly"  (chap.  i.  7),  H'lO  in  the  sense  of  "tribute"  (chap.  v.  4),  and  ^]0 
in  the  sense  of  "  consult "  This  book,  Ezra  and  the  Chronicles  offer  to  us  the  same  general 
linguistic  appearance.  Such  a™f  ?.ey6ueva  as  '3'r  (chap.  vii.  3)  and  naSjW  (chap.  xii.  31) 
are  the  peculiarities  of  the  individual  writer,  and  no  marks  of  a  different  period. 

1 


INTRODUCTION  TO  THE  BOOK  OF  NEHEMIAH. 


The  main  subject  of  the  book  ia  the  rebuilding  of  the  walls  of  Jerusalem,  which,  iu  uo 
largest  sense,  if  we  include  the  dedication  of  the  walls  and  the  events  occurring  during  the 
building,  occupies  nearly  ten  chapters  of  the  thirteen  which  compose  the  book,  namely,  chap. 
iii. — chap.  xii.  43.  Previous  to  the  wall-building  we  have  the  account  of  Nehemiah's  con- 
cern for  the  holy  city,  his  earnest  prayer  for  the  divine  guidance,  his  request  of  the  king  of 
Persia,  his  journey  (by  royal  permission  and  order)  to  Jerusalem  as  its  governor,  his  careful 
examination  of  the  ruined  walls,  his  encouragement  of  the  people  to  rebuild  them  and  their 
consent,  and  his  bold  front  against  the  neighboring  enemies  of  the  Jews.  This  preliminary 
narrative  occupies  the  first  two  chapters.  We  may  divide  ths  next  ten  chapters  regarding 
the  wall-building  and  the  dedication  into — (1)  The  apportionment  of  the  work,  chap,  iii.; 
(2)  The  opposition  from  enemies  without,  chap,  iv.;  (3)  The  hindrance  from  domestic  dis- 
sensions, chap,  v.;  (4)  The  opposition  by  combination  between  the  outer  enemies  and  their 
Jewish  allies.  The  wall  finished,  chap,  vi.;  (5)  The  ordering  of  the  city.  To  this  end  the 
genealogies  are  examined,  chap.  vii.  (6)  Religious  services  follow,  to  wit:  the  public  read- 
ing of  the  law  by  Ezra  and  his  assistants.  Preparation  for  and  keeping  the  feast  of  taberna- 
cles, chap,  viii.;  (7)  Extraordinary  fast  with  confession,  chap,  ix.;  (8)  A  covenant  sealed 
touching  obedience  to  the  law,  separation  from  foreigners,  observation  of  the  Sabbath  days 
and  years,  and  support  of  the  temple  service,  chap,  x.;  (9)  The  settlement  of  the  families  in 
the  holy  city  and  the  other  towns,  chap,  xi.;  (10J  A  preliminary  list  of  priests  and  Levites. 
The  dedication  of  the  wall,  chap.  xii.  1-43. 

The  remainder  of  the  book,  viz.,  chap.  xii.  44 — chap,  xiii.,  contains  an  account  of  the 
appointment  of  officers  over  the  treasures,  and  the  ordering  of  the  si>  gers  and  porters,  the 
thorough  separation  of  Israel  from  the  strangers,  according  to  the  law,  and  lastly  (from  chap, 
xiii.  4),  an  account  of  Nehemiah's  second  visit  to  Jerusalem,  and  his  stern  dealing  with 
Eliashib's  family  for  their  alliances  with  Sanballat  and  Tobiah,  together  with  his  other  reso- 
lute measures  of  reform.     (See  the  scheme  following.) 

J  2.    THE   AUTHOR  AND  HIS  TIME. 

That  Neherniah  is  the  author  of  the  book,  all  agree.  Much  of  it  is  written  in  the  first 
person,  and  claims  thus  to  be  tb-  writing  of  Nehemiah  himself.  But  while  it  is  agreed  that 
Nehemiah  is  the  author  of  the  book,  yet  some  learned  commentators,  such  as  Archdeacon 
Heevey,  pronounce  a  large  part  of  the  book  to  have  been  inserted  by  other  (though  author- 
ized) hands.  From  chap.  vii.  6  to  xii.  26  inclusive  the  matter  is  supposed  to  be  inserted,  as 
also  the  passage  chap.  xii.  44-47.  Keil,  on  the  other  hand,  stoutly  argues  for  Nehemiah's 
authorship  throughout.  The  truth  is  probably  between  these  extremes.  The  genealogy  in 
chap.  vii.  6-73  (virtually  the  same  as  that  in  Ezra  ii.  1-70)  is  undoubtedly  an  inserted  pub- 
lic document,  and  yet  in  this  we  can  see  Nehemiah's  hand  making  the  addition  of  ver.  65 
and  ver.  70  b  regarding  his  own  (the  Tirshatha's)  action  in  reference  to  matters  alluded  to  in 
the  older  document .*  So  the  record  in  chap.  xii.  1-26  is  evidently  an  insertion,  giving  lists 
of  priests  and  Levites  from  Zerubbabel's  day  to  the  time  of  Alexander  the  Great  ( Jaddua— 
vers.  11,  22),  a  century  after  Nehemiah.  Keil's  attempt  to  explain  away  this  latter  is  la- 
bored and  unsatisfactory.  The  rest  of  the  supposed  inserted  portion  we  take  to  be  Nehemi- 
ah's own.  The  fact  that  Nehemiah  does  not  there  speak  in  the  first  person  only  parallels 
his  book  with  that  of  Daniel,  where  the  first  person  and  the  third  person  are  interchangeably 
used.  Ezra's  prominence  in  this  part  of  the  narrative  is  simply  caused  by  Ezra's  priestly 
duties  requiring  him  to  be  the  prominent  figure,!  and  only  exhibits  Nehemiah's  modesty  in 
the  record.  The  resemblance  to  Ezra's  style  and  the  different  construction  of  the  prayer  in 
chap.  ix.  from  that  in  chap.  i.  are  arguments  of  a  very  frail  character.  The  general  likeness 
of  chap.  xi.  3-36  and  1  Chron.  ix.  2-34  makes  nothing  against  Nehemiah's  authorship  of  that 
portion.     There  is  no  good  reason  for  denying  a  regular  chronological  sequence  in  this  part 

•  This  document,  so  amended  by  Nehemiah,  has  been  incorporated  in  Ezra. 

t  The  Rev.  Mr.  Haigh  has  urged  a  very  bold  and  ingenious  theory,  but  one  that  will  not  bear  examination,-' 
that  Ezra  and  Nehemiah  went  to  Jerusalem  together.    (See  Transact,  of  the  Soc.  of  Bib.  Arch.,  Vol.  II.) 


3  2.    THE  AUTHOR  AND  HIS  TIME. 


of  the  book  in  perfect  consonance  with  the  rest,  and  we  cannot  but  consider  the  attempts  to 
throw  doubt  here  on  Nehemiah's  authorship  as  an  effort  of  the  destructive  criticism  that  is  so 
headlong  and  heedless  in  its  efforts.  Nehemiah*  (Heb.  ■"'^Hr',  Nehemyah,  "compassion  of 
Jehovah'')  was  of  the  tribe  of  Judah,  and  probably  of  the  royal  stock.  The  expre.-sions  in 
chap.  i.  6  and  ii.  5,  together  witli  his  special  activity  in  the  matter  of  re-establishing  Jerusa- 
lem, and  his  acceptability  by  his  countrymen,  and  also  his  high  position  at  the  Persian 
court,  all  seem  to  suggest  this  fact  of  Nehemiah's  birth.  His  father  was  Hachaliah,  of  whom 
we  know  nothing.  The  name  Nehemiah  was  probably  a  common  one.  Many  have  sup- 
posed that  Nehemiah  was  a  priest,  but  there  is  no  more  satisfactory  ground  for  such  a  notion 
than  the  occurrence  of  his  name,  as  Tirshatha,  before  the  names  of  the  priests  in  chap.  x.  1. 
He  was  cup-bearer  to  Artaxerxes  (Heb.  KflDB'nfn*!,  Arlahshasta),  king  of  Persia.  This  posi- 
tion was  a  very  high  one  at  court,  and  brought  him  into  close  and  intimate  relations  with 
the  monarch,  whence  came  his  ability  (when  his  soul  was  stirred  for  Jerusalem)  to  carry  out 
his  measures  of  aid  and  reform  for  his  beloved  auce=tral  country.  His  character  appears  to 
us  as  faultless.  Patriotism,  piety,  prudence,  perseverance,  probity  and  courage  equally 
marked  his  administration  of  affairs.  He  renounced  the  luxuries  of  the  Persian  court  for  the 
hardships  of  what  might  almost  be  called  a  primitive  and  frontier  life,  in  order  to  save  his 
country  from  physical  and  moral  ruin;  in  all  his  varied  trials  he  looked  up  to  the  guidance 
and  protection  of  h.s  God;  he  used  methods  with  careful  discrimination,  he  pursued  his  de- 
termined course  unflinchingly,  he  set  an  example  of  self-abnegation  and  liberal  dealing,  and 
met  the  enemies  without  and  within  the  nation  with  equal  firmness  and  success.  The  time 
in  which  Nehemiah  flourished  was  clearly  that  of  Artaxerxes  I.  (Longimnnus).  This  king's 
32d  year  is  mentioned  in  chap.  xiii.  6.  Only  three  kings  of  Persia  had  a  32d  year  in  their 
reigns — Darius  I.  (Hystaspis),  Artaxerxes  I.  (Loiigimanus),  and  Artaxerxes  II.  (Mnemon). 
Now  this  Artaxerxes  could  not  be  Darius,  for  in  Ezra  vi.  14  the  two  names  are  contrasted,  as 
nf  different  monarchs.  Whoever  the  Artaxerxes  may  be  there,  his  name  in  that  connection 
shows  that  Darius  was  not  known  as  Artaxerxes.  The  date  of  Artaxerxes  II.  is  far  too  late 
for  the  chronological  position  of  Eliashib.  as  high  priest.  We  are  therefore  shut  up  to  Artax- 
erxes I.  as  the  monarch  mentioned  by  Nehemiah.  Josephus  calls  the  king  Xerxes,  but  the 
chronology  of  Joseph  is  so  wretchedly  corrupt  in  the  matter  of  Nehemiah,  Ezra,  Sanballat, 
etc.,  that  it  is  waste  time  to  give  him  attention.! 

In  Artaxerxes  I.'s  time  Persia  was  in  its  zenith  of  splendor  and  power,  although  the  ele- 
ments of  decay  were  already  beginning  to  work  in  the  empire.  Artaxerxes  had  come  to  the 
throne  through  the  assassination  of  his  father,  Xerxes,  by  the  chief  of  the  guard,  Artabanus. 
At  the  instigation  of  Artabanus,  he  put  his  brother  Darius  to  death  as  the  murderer  of  his 
father,  but  on  discovering  the  designs  of  Artabanus  against  himself,  he  slew  the  double  trai- 
tor. He  subdued  a  revolt  headed  by  his  brother  Hystaspes,  reduced  rebellious  Egypt,  and 
terminated  the  long  hostilities  with  Greece  by  the  peace  of  Callias.  The  empire  then  enjoyed 
a  period  of  quiet,  which  may  be  regarded  as  the  culminating  point  of  its  glory,  during  which 
the  events  of  Nehemiah's  history  occurred. 

The  name  Arin.rerxes  is  the  Greek  and  ArtahshnHa  is  the  Hebrew  for  the  old  Persian 
Artakhshatra  from  Aria  (very)  and  Khshatra  (powerful).  Herodotus  translates  it  /»';o 
nptfioc.  Khshalra  is  allied  to  the  Khshatram  (empire)  of  the  Behistun  inscription  (Col.  i.  Par. 
9,  11,  12,  13,  14)  and  to  Kkshayafhiya  (kingl.  The  second  element  of  the  name  is  not  iden- 
tical with  the  name  Xerxes,  which  is  in  old  Persian  Khshayarsha. 


*  The  name  Nehemiah  occurs  twice  in  the  book  as  referring  to  others  than  the  author— to  Nehemiah,  son 
of  Azbuk,  in  chap.  iii.  16.  and  to  Nehemiah,  a  companion  of  Zerubbabel  in  chap.  vii.  7. 

t  Josephus  puts  both  Ezra  and  Nehemiah  in  the  reiirn  of  Xerxes,  son  of  Darius,  and  speaks  of  Xerxes'  twen- 
ty-eighth year!  He  also  mak^s  Nehemiah  to  be  two  years  and  four  months  building  the  walls.  He  puts  trie 
story  of  Esther  in  the  time  of  Artaxerxes,  and  makes  Sanballat  to  be  appointed  satrap  at  Samaria  by  Dai  ius 
Oodomannus. 


INTRODUCTION  TO  THE  BOOK  OF  NEHEMIAH. 


I  3.     SCHEME   OF   THE   BOOK. 

I.  Before  the  wall-building  (chaps,  i.,  ii.). 

1.  Nehemiah's  sadness  (chap.  i.). 

2.  Nehemiah's  request  of  the  king  (chap.  ii.  1-8). 

3.  Nehemiah's  journey  (chap.  ii.  9-11). 

4.  Nehemiah's  inspection  and  counsel  (chap.  ii.  12-20). 

II.   The  wall-building  (chap.  iii. — xii.  43). 

1.  The  stations  (chap.  iii.). 

2.  The  opposition  from  without  (chap.  iv.). 

3.  The  opposition  from  within  (chap.  v.). 

4.  The  craft  used  by  the  enemies  (chap.  vi.). 

5.  The  ordering  of  the  city  (chap.  vii.  1-4). 

6.  The  genealogy  (chap.  vii.  5-73). 

7.  The  law-reading  on  the  first  of  Tisri  (chap.  viii.  1-12). 

8.  The  preparations  for  the  feast  of  tabernacles  (chap.  viii.  13-16) 

9.  The  feast  of  tabernacles  (chap.  viii.  17,  18). 

10.  The  extraordinary  fast  (chaps,  ix.,  x.). 

11.  The  distribution  of  inhabitants  (chap.  xi.). 

12.  The  Levitical  Genealogy  (chap.  xii.  1-2G). 

13.  The  dedication  of  the  walls  (chap.  xii.  27-43). 

III.  After  the  wall  building. 

1.  Levitical  apportionments   (chap.  xii.  44-47). 

2.  The  separation  of  the  Erev  (mixed  multitude— chap.  xiii.  1-3). 
******************** 

3.  Nehemiah's  reforms  twelve  years  later  (chap.  xiii.  4-31). 


THE  BOOK  OF  NEHEMIAH. 


Chapter  I.   1-11. 


1  The  words  [history]  of  Nehemiah.  the  son  of  Hachaliah.  And  it  came  to  pass 
in  the  month  Chisleu,  iu  the  twentieth  year  [of  Artaxerxes],  as  I  was  in  Shushun 

2  the  palace  [the  citadel  of  Susa],  that  Hanani,  one  of  my  brethren,  came,  he  and 
certain,  men  of  Judah;  and  I  asked  them  concerning  the  Jews  that  had  escaped 
[the  Jews,  the  delivered  ones],  which  were  left  [over]  of  the  captivity,  and  con- 

3  cerning  Jerusalem.  And  they  said  unto  me,  Tb.3  remnant  [the  left-over  ones] 
that  are  left  [over]  of  the  captivity  there  in  the  province  are  in  great  affliction  and 
reproach  :  the  wall  of  Jerusalem  also  is  broken  down,  and  the  gates  thereof  are 

4  burned  with  fire.  And  it  came  to  pass,  when  I  heard  these  words,  that  I  sat  down 
and  wept,  and  mourned  certain  days,  and  fasted,1  and  prayed  before  the  God  of  hea- 

5  ven,  and  said.  1  beseech  thee,  O  Lord  God  of  heaven,  the  great  aud  terrible  God  that 
keepeth  covenant  and  mercy  [i.  e.  the  merciful  covenant]  for  them  that  love  him 

6  and  observe  his  commandments:  Let  thine  ear  now  be  attentive,  and  thine  eyes 
open,  that  thou  mayst  hear  the  prayer  of  thy  servant,  which  I  pray  before  thee 
now  [to-day],  day  and  night,  for  the  children  of  Israel  thy  servants,  and  confess 
the  sins  of  the  children  of  Israel,  which  we  have  Mimed  against  thee:  both  I  and 

7  my  father's  house  have  sinned.  We  have  dealt  very  corruptly'  against  thee,  and 
have  not  kept  the  commandments,  nor  the  statutes,  nor  the  judgments,  which  thou 

8  commandedst  thy  servant  Moses.  Remember,  I  beseech  thee  the  word  that  thou 
commandedst  thy  servant  Moses,  saying,  Zf  ye  transgress,  I  will  scatter  you  abroad 

9  among  the  nations:  but  if  ye  turn  unto  me  and  keep  my  commandments,  aud  do 
them;  though  there  were  of  you  cast  out  unto  the  uttermost  part  of  the  heaven,  yet 
will  I  gather  them  from  thence,  and  will  bring  them  unto  the  place  that  I  have 

10  chosen  to  set  my  name  there.     Now  these  are  thy  servants  and  thy  people,  whom 

11  thou  hast  redeemed  by  thy  grett  power,  and  by  thy  strong  hand.  O  Lord,  I 
beseech  thee,  let  now  thine  ear  be  attentive  'o  the  prayer  of  thy  servant,  and  to 
the  prayer  of  thy  servants,  who  desire  to  fear  thy  name:  and  prosper,  I  pray  thee, 
thy  servant  this  day,  and  grant  him  mercy  in  the  sight  of  this  man  [i.  e.  Artaxer- 
xes].    For  I  was  the  king's  cup-bearer. 

TEXTUAL   AND   GRAMMATICAL. 

1  Ver.  4.    DV  'HXV    Here  and  in  2  Sam.  xii.  23  the  participle.    Here  the  auxiliary  verb  expressed.    After 

T       '  vrr 

D^O*  supply  D^-V  as  in  Dan.  x.  14. 

•  T  '   - 

2  Ver.  7.    "p  IJ^Dn   7jn.    Alien  Ezra  and  most  of  the  Jewish  commentators  count  this  a  Chsldaism  as  in 
Dan.  vi.  23,  '4  (22,  23).    In  Gen.  vi.  12  "IET3-73  TVntyrr-'J)  is  translated  by  Onkelos  K"l»3  ^3    1T2n  "IX. 

ttt  ':••  t:-t  .-..-, 

The  meaning  of  "  act  corruptly  "  is,  however,  found  in  Job  xxxiv.  31.     It  may  be  an  early  Aramaic  signifi- 
cation. 


THE  BOOK  OF  NEHEMIVH. 


EXEGETICAL    AND    CRITICAL. 

The  Tidings  from  Jerusalem. 

Ver.  1.  The  title  of  the  book  is  contained  in 
its  first  four  (Hebrew)  words,  Divre  Nehemyah 
Ben  'Hachulyah*  i.  e.,  The  words  of  Nehe 
miah,  the  son  of  Hachaliah. — Even  the  pro- 
phets sometimes  begin  their  books  in  this  way 
(see  Jer.  i.  1,  and  Amos  i.  1),  although  with  them 
the  Devar  Yehovah  (the  Word  of  ihe  Lord)  finds 
its  place  socn  after.  The  absence  of  the  Devar 
Yehovah  here  is  nothing  against  the  inspired 
character  of  the  book.  Its  presence  in  the  pro- 
phets is  simply  a  token  of  their  prophetic  cha- 
racter, as  they  speak  to  the  people  directly  in 
God's  name  will)  a  special  message.  In  the  his- 
torical books,  even  in  the  Pentateuch,  the  sacred 
foundation  of  them  all,  this  phrase  very  natu- 
rally is  not.  found.  Here,  as  in  1  Chron.  xxix. 
29,  and  elsewhere,  "the  words  of"  are  really 
"the  words  about,"  or  "the  history  of."  In 
Jer.  i.  1,  Amos.  i.  1,  etc.,  they  have  the  literal 
meaning.  (Dathe  rightly  "historia  Nehemiah  "). 
(For  the  name  and  history  of  Nehemiah,  see  the 
Introduction). 

The  starting  point  of  Nehemiah's  words  (or 
history)  is  in  the  month  Chisleu,  in  the 
twentieth  year,  in  Shushan  the  palace. — 
Chisleu  was  the  ninth  month,  Abib  or  Nisan  (in 
which  the  passover  fell)  being  the  first.  Chisleu 
would  thus  answer  to  parts  of  November  and  De- 
cember. Josephus  makes  it  (Xaa?.ev)  the  same 
as  the  Macedonian  Apelloeus  (Ant.  xii.  7,  6), 
which  was  the  second  month  of  the  Macedonian 
year,  whose  first  month  Dins  began  at  the  autum- 
nal equinox.  Apellaeus  would  thus  be  from  the 
latter  part  of  October  to  the  latter  part  of  No- 
vember. Josephus  was  probably  satisfied  in 
identifying  the  two  months  of  Chisleu  and  Apel- 
lseus, to  find  some  portion  of  time  belonging 
equally  to  both.  They  certainly  did  not  coin- 
cide throughout. 

Chisleu  is  not  likely  to  be  a  Persian  month- 
name,  as  has  been  conjectured.  The  Behistun 
inscription  gives  us  eight  Persian  month-names, 
to  wit.,  Bagayadish,  Viyakhna,  Garmapada,  At- 
riyatiya,  Anamaka,  Thuravahara,  Thaigxrchish 
and  Adukanish.  It  is  true  that  in  all  but  the 
first  of  these  battles  are  recorded  as  occurring, 
so  that  they  are  not  probably  winter  months. 
Yet  the  style  of  the  names  would  scarcely  war- 
rant us  in  supposing  that  Chisleu  would  be  in 
such  a  list.  As  Chisleu  appears  on  aPalmyrene 
inscription  (Chaslul),  it  niay  be  of  Syrian  ori- 
gin. This  month-name  occurs  in  the  Hebrew 
only  after  the  captivity,  to  wit,  in  this  place  and 
in  Zech.  vii.  1.  Fuerst.  suggests  Chesil  (Orion- 
Mars)  as  the  base  of  the  name,  the  name  being 
brought  from  Babylonia  by  the  exiles;  but  the 
name  is  found  in  the  Assyrian,  as  are  the  other 
(so-supposerl)  Persian  month-names  of  the  Jews, 
which  is  strong  presumptive  evidence  of  their 
Shemitic  origin. 

The  "  twentieth  year"  is,  as  in  chap.  ii.  1,  the 
twentieth  year  of  Artaxerxes  (Heb.  Arta'hshas/a), 
who  reigned  from  B.  C.  465  to  425.     The  year 

*  The  Hebrew  is  transliterated  for  the  benefit  of  the 
.  h  reader. 


designated  is  therefore  parts  of  B.  C.  446  and 
445,  when  the  "  age  of  Pericles"  was  beginning 
in  Athens,  and  when  Rome  was  yet  unknown  to 
the  world.  (For  Artaxerxes,  see  Introduction). 
"Shushan  the  palace"  (Heb.  Shushan Habbirnh) 
was  the  royal  portion  of  the  "  city  Shushan  " 
(Esther  iii.  15).  Shushan  or  Susa  (now  Sus\  lay 
between  the  Eulreus  (Ulai)  and  Shapur  rivers, 
in  a  well-watered  district,  and  was  the  capital 
of  Susiana  or  Cissia,  the  Scriptural  Elam  ( Isa. 
xi.  11)  (lie  country  lying  between  the  southern 
Zagros  mountains  and  the  Tigris.  It  early  fur- 
nished a  dynasty  to  Babylonia  (Gen.  xiv.  ] ),  was 
conquered  by  Asshur-bani-pal  about  B.  C.  660, 
and  shortly  afterward  fell  to  the  lot  of  the  later 
Babylonian  Empire.  When  the  Persians  had 
conquered  this  Empire,  Susa  was  made  a  royal 
residence  by  Darius  Hystaspes,  who  built  the 
great  palace,  whose  ruins  now  attract  the  atten- 
tion of  archasologists.  Artaxerxes  (the  king  of 
Nehemiah's  time)  repaired  the  palace,  whose 
principal  features  resembled  those  of  the  chief 
edifice  at  Persepolis,  the  older  capital  of  the 
Persian  Empire.  The  present  ruins  of  Susa 
cover  a  space  about  a  mile  i-quare,  the  portion 
of  which  near  the  river  Shapur  is  probably 
"  Shushan  the  palace." 

Athenaeus  (xii.  8)  says,  K?.!/f>f/rai  ra  Sorod 
(pnaiv  '  Apiard/iov^oc  nal  Xapnc  (Jm  TVV  apaioTT/za 
tov  t6ttov  covoov  yap  elvai  tti  E?./7)rwv  (?'EAv- 
paiuv)  (jiuvri  to  Kpivov.  So  Steph.  Byzant,  'Znvca, 
airb  tuv  npivuv^  a  Tro~Ar\a  ev  tt)  xupa  rrepuKEt  EKeivn. 
If  this  be  true  we  must  accord  it  a  Shemitic  ori- 
gin, which  is  against  other  evidence.  Shushan 
may  be  a  Turanian  or  an  Aryan  word,  whose 
likeness  to  "Shushan"  (Shemit.  for  lily)  has 
deceived  the  old  writers.  Susa  was  the  court's 
principal  residence,  Ecbatana  or  Persepolis  being 
visited  for  the  summer  only,  and  Babylon  being 
sometimes  occupied  in  the  depth  of  winter. 

Ver.  2.  Nehemiah  is  informed  of  the  sad  con- 
dition of  Jerusalem  and  the  colony  of  Jews  in 
Judea  by  Hanani  and  others.  His  words  are 
Hanani.  one  of  my  brethren,  came,  he 
and  certain  men  of  Judah,  etc.  Hanani  was 
literally  brother  to  Nehemiah,  as  we  see  from 
chap.  vii.  1.  He  afterward  was  appointed  one 
of  the  assistant  governors  of  Jerusalem  by  Ne- 
hemiah (ch.  vii.  2).  He  is  not  to  be  confounded 
with  Hanani,  a  priest,  mentioned  in  chap.  xii. 
36,  and  (perhaps  the  same)  in  Ezra  x.  20.  Of 
Judah  may  be  read  from  Judah  as  denoting  place 
rather  than  tribal  distinction.  The  words  would 
thus  refer  to  the  verb  "came,"  and  naturally 
introduce  Nehemiah's  question.  That  the  co- 
lony was  called  "  Judah,"  see  chap.  ii.  7. 

Nehemiah  asked  them  concerning  the 
Jews  that  had  escaped,  which  were  left 
of  the  captivity,  and  concerning  Jeru- 
salem. Heb.  happelelah  asher  nisharu  nun  hash- 
shevi  (lit.  "the  deliverance  which  were  left  over 
from  the  captivity  " ).  The  abstract  is  used  as  a 
concrete  collective  noun.  Although  the  greater 
part  of  the  Jews  preferred  to  live  in  the  land  to 
whioh  their  ancestors  had  been  carried  captive, 
yet  to  the  pious  heart  those  who  returned  to  the 
old  country  were  recognized  as  the  ''deliver- 
ance," or  the  "delivered  ones,"  "escaped  ones." 
The  journey  from  Jerusalem  to  Susa  by  Tadmor 
or  by  Tiphsah  is  over  a  thousand  miles  long,  and 


CHAP.  I.  1-11. 


.  •  Ibe  usual  rate  of  Oriental  travelling  would 
take  at  least  45  days.  With  the  natural  causes 
to  retard  so  long  a  journey,  we  niay  safely  call 
it  a  two  months'  travel.  Ezra,  with  his  caravan, 
was  four  months  on  his  journey  from  Babylon  to 
Jerusalem  (Ezra  vii.  9). 

Ver.  3.  Nehemiah's  informers  tell  him  that  the 
remnant  [han-nisharim,  "the  left-over  ones" )  in 
the  province  are  in  great  affliction  ( the  gene- 
ral word  for  adversity)  and  reproach  (the  word 
ex  plaining  the  cause  of  the  adversity).  They  were 
the  objects  of  scorn  and  contemptuous  treatment 
from  the  neighboring  peoples.  The  wall  of 
Jerusalem  they  also  represent  as  broken 
down  and  its  gates  burned.  Nebuchadnez- 
zar had  broken  down  the  walls  a  hundred  and 
forty-two  years  before  (-  Kings  xxv.  10)  and  the 
attempt  to  rebuild  them  had  been  stopped  by  the 
Psoudo-Smerdis  (the  Artaxerxes  of  Ezra  iv.  7) 
seventy-six  yeors  before  this  embassy  to  Nehe- 
miah.  After  that,  in  the  reign  of  Darius  Hys- 
taspes,  the  temple  had  been  finished,  but  the 
walls  seem  not  to  have  been  touched.  The  burnt 
gates  were  also,  doubtless,  the  old  wreck  from 
Nebuchadnezzar's  time.  There  is  no  reason  for 
supposing  that  the  walls  had  been  rebuilt,  and 
again  destroyed  Hanani  and  the  men  of  Judah 
add  to  their  statement  of  the  affliction  and  re- 
proach of  the  province  that  the  walls  still  remain 
in  th"ir  old  ruined  condition. 

Ver.  4.  Nehemiah?  s  prayer.  The  tidings  brought 
by  Hanani  and  the  others  deeply  moved  Nehe- 
miah.  and  led  him  to  a  special  season  of  humi- 
liation and  prayer.  His  grief  was  doubtless  in- 
creased at  the  thought  that  all  this  evil  existed 
in  »|  ite  of  Ezra's  work,  for  Ezra  hud  gJne  to 
Jerusalem  thirteen  years  before.  He  sat  down 
and  wept  and  mourned  certain  days  and 
fasted  and  prayed. — That  is,  he  withdrew 
from  his  court  duties,  and  spent  a  period  of  re- 
tirement (comp.  Ps.  cxxxvii.  1  for  the  phrase 
"sat  down  and  wept")  in  most  sincere  sorrow, 
which  compelled  his  fasting  and  prayer,  as  its 
godly  manifestations.  The  phrase  God  of  hea- 
ven {Eioke  hash-shamayim)  is  supposed  by  some 
to  be  only  found  with  the  writers  of  the  Babylo- 
nish or  post-Babylonish  period,  Daniel,  Ezra,  Ne- 
heuiiah,  and  the  author  of  the  136th  Psalm,  but 
we  find  it  in  Gen.  xxiv.  3,  7,  and  in  Jonah  i.  9. 
The  style  is  repeated  in  Rev.  xi.  13  and  xvi.  11 
(d  \)eoc  tov  ovpavov).  It  was  a  natural  epithet  to 
distinguish  Jehovah  from  the  gods  of  eartl^ 
lot  med  of  earthly  substances.  The  phrase  can- 
not property  be  called  Persian,  as  the  reference 
in  Jonah  proves.  Moreover,  it  does  not  occur  in 
the  long  Behistun  inscription.  If  it  was  used  by 
the  later  Persians,  it  is  as  likely  to  have  been 
taken  from  the  Jews  as  vice  versd. 

Ver.  5.  Terrible  is  awe-inspiring,  &Oij,  the  Ni- 
phal  participle  of  to'  (to  tremble).  That  keep- 
er covenant  and  mercy. — Lit.  That  heepeih 
the  covenant  and  mercy,  by  hendiadys  for  "the 
covenant  of  mercy,"  or  "the  merciful  covenant  " 
established  in  the  world'9  Messiah,  but  centrally 
and  typically  in  the  Isrnelitish  system.  Ob- 
serve his  commandments — or  keep  his  com- 
mandments;  the  same  verb  as  before.  God  keeps 
the  covenant  for  them  who  keep  His  command- 
ments.    This    is    not  a  doctrine  of  meritorious 


works,  but  of  adhering  faith.  See  its  explana- 
tion in  John  vi.  28,  -'.*,  where  the  work  of  God 
is  a  sincere  faith.  The  essence  of  faith  is  love, 
whose  definition  is  given  in  2  John  6.  "The 
great  and  terrible  God"   is  a   phrase  borrowed 

from    Deut.    vii.    21,     and     "that    keepeth 

observe  his  commandments"  is  from  the  9th 
verse  of  the  same  chapter.  The  Pentateuch  has 
furnished  much  of  the  religious  phraseology  of 
the  nation  in  all  ages.     (Comp.  Dan.  ix.  4.) 

Ver.  6.  After  this  address  to  Jehovah  as  the 
awe-inspiring  and  yet  covenant-keeping  God,  he 
asks  God  to  hear  him  as  the  representative  of  his 
nation.  The  phrase,  let  thine  ear  be  atten- 
tive, and  thine  eyes  open,  that  thou  may- 
est  hear,  is  peculiar.  It  is  derived  from  Solo- 
mon's prayer  (1  Kings  viii.  29,  62),  and  has  re- 
ference, doubtless,  to  the  greater  attention  paid 
by  the  ear  when  the  eyes  are  opeued  towards  the 
source  of  the  sound. 

Now,  day  and  night. — Lit.  to-day,  day  and 
night.  His  prayer  was  oft  repeated  in  the  course 
of  these  days  of  separation  and  mourning  at  hours 
of  the  night,  as  well  as  at  the  usual  hours  of 
daily  prayer.  'Which  we  have  sinned. — 
Nehemiah  has  a  clear  sense  of  his  identification 
with  his  people  in  sin  as  in  misery.  Both  I  and 
my  father's  house  have  sinned. — From  this 
mention  of  his  father's  house  we  have  a  strong 
reason  to  believe  that  Nehemiah  was  of  the  royal 
house  of  Judah.  It  is  bard  to  understand  his 
special  mention  of  his  father's  house,  unless  it 
had  been  a  conspicuous  family  in  the  nation. 
(See  the  Introduction  ) 

Ver.  7.  The  commandments,  nor  the  sta- 
tutes, nor  the  judgments  — Hob  :  eth-ham- 
nutzoth  iveth-hahukkim  iveth-hammishpatim.  It  is 
almost  impossible  to  draw  the  distinction  be- 
tween the  meanings  of  these  three  words.  They 
were  probably  used  in  the  fulness  of  the  legal 
style.  Commandment,  statute  and  judgment  are 
the  nearest  English  equivalents,  but  here  they 
are  all  subjected  to  the  verb  corresponding  to 
the  first  noun  ("command"),  and  we  must.  thu9 
loosely  refer  them  to  the  various  forms  of  the 
divine  commandments.  The  119th  Psalm  seems 
to  use  these  words  as  synonymous.  (See  on  ch. 
ix.  13,  14.) 

Ver.  8.  Remember,  I  beseech  thee,  the 
■word. — After  the  confession  of  sin  comes  the 
plea  of  God's  promise.  See  Deut.  iv.  25-31,  xxx. 
1-10.  Not  the  words,  but  the  spirit  of  the  pro- 
mise, is  given. 

Ver.  11.  Who  desire  to  fear  thy  name. — 
The  name  of  God  is  His  expression  in  His  word 
or  work.  The  declaration  of  a  desire  to /far  God 
is  a  modest  assertion  of  a  true  fear  of  God,  but 
with  a  consciousness  of  its  imperfection.  This 
man=King  Artaxerxes. — Nearness  to  God  ena- 
bles Nehemiah  to  think  of  the  "great  king"  as 
only  a  man.  The  "this"  does  not  indicate  that 
he  was  in  the  king's  presence  when  he  prayed, 
but  that  he  was  brought  into  close  relations  with 
the  king.  For  I  was  the  king  s  cup-bearer. 
— The  position  of  cup-hearer  to  the  king  was  an 
exalted  one  (comp.  Gen.  xl.  21).  Rab-shakeh 
(the  name  given  to  one  of  Sennacherib's  envoys 
to  Hezekiah,  2  Kings  xviii.  17)  means  "chief 
cup-bearer."  The  monuments  of  Egypt.  Assy- 
ria, and  Persia  show  the  high  rank  of  the  cup- 


8 


THE  BOOK.  OF  N EH  EM!  AH. 


bearer.  Nehemiah's  high  position  as  cup-bearer 
is  an  additional  argument  for  his  relationship  to 
the  royal  family  of  Judah,  for  the  Oriental  de- 
spots loved  to  have  men  of  royal  blood  to  wait 
upon  them.  (See  Dan.  i.  3.)  This  phrase,  "for 
I  was  t lie  king's  cup-bearer,"  is  added  as  expla- 
natory of  the  allusion  to  the  king. 

HISTORICAL  AND   ETHICAL. 

1.  The  interest  of  Nehemiah  in  the  forlorn 
condition  of  Jerusalem  had  a  deep  religious  cha- 
racter. Patriotism  and  piety  were  closely  re- 
lated in  a  people  whose  land  had  been  the  scene 
of  a  theocracy,  and  in  a  man  of  Nehemiah's  cha- 
racter the  piety  is  conspicuous  in  every  impulse 
of  his  patriotism.  It  is  sad  to  reflect  that  when 
such  opportunity  for  a  return  to  the  Holy  Land 
had  been  given  by  Cyrus,  that,  only  50,000  Jews 
availed  themselves  of  it,  out  of,  probably,  an  ag- 
gregate of  millions.  The  manner  in  which  the 
affairs  of  the  Jewish  province  dragged  from  Cy- 
rus' day  to  the  time  of  Nehemiah,  a  period  of 
nearly  a  hundred  years,  was  not  due  only  or 
chiefly  to  the  opposition  of  loea>  enemies,  sup- 
ported by  the  Persian  governm-ut,  but  had  its 
chief  cause  in  the  apathy  and  self-seeking  of  the 
Jewish  people  Nehemiah's  piety  is  thus  no  type 
of  the  religious  condition  of  the  Jews  of  his  day, 
but  is  a  conspicuous  exception  to  the  general 
state  of  his  people. 

'1.  Fasting,  with  the  exception  of  that  on  the 
day  of  atonement,  was  with  the  Jews  (before 
tradition  supplanted  God's  word)  left  to  the  sug- 
gestion of  the  occasion.  It  grew  out  of  a  di'ep 
grief  or  an  anxious  foreboding.  Nehemiah's  fasi, 
continuing  for  several  days,  must  have  been  nut 
a  total  abstention  from  food,  but  a  withdrawal 
from  all  pleasurable  forms  of  eating,  his  sorrow 
rendering  him  averse  to  all  indulgence  in  the 
pleasures  of  the  palate. 

3.  The  "day  and  night"  prayer  of  Nehemiah 
was  no  "vain  repetition,"  as  his  wounded  spirit 
and  his  humble  faith  gave  life  to  every  utterance. 
He  had  two  facts  before  him — the  greatness  of 
God  and  the  sinfulness  of  God's  chosen  people. 
On  these  he  would  graft  the  return  of  the  people 
and  the  mercy  of  God.  Some,  like  himself,  were 
looking  Godward,  and  had  not  God  promised 
mercy  to  such?  The  favor  of  the  Persian  mo- 
narch would  b.8  the  expression  of  God's  grace. 

4.  The  rule  of  obedience  ("if  ye  turn  unto  me 
and  keep  my  commandments,  and  do  them,"  etc.) 
is  not  the  way  of  salvation,  but  of  continued  pros- 
perity. The  love  of  God  is  assumed  in  his  chil- 
dren. Their  happiness  now  depends  on  their 
obedience.  "If  ye  love  me,  keep  my  command- 
ments." The  Jews  were  in  covenant  with  God. 
Keeping  commandments  had  not  brought  them 
there,  but  keep;ng  commandments  would  fill 
them  with  the  blessings  of  the  covenant. 

HOMILETICAL   AND   PRACTICAL. 

Vers.  1-4.  Genuine  patriotism.  1)  When  and 
where  it  is  roused:  both  at  a  distance  and  in 
those  who,  in  their  prosperity,  could  easily  for- 
get their  country  and  the  people  to  whom  they 
belong.  2)  Concerning  what  it  asks:  concern- 
ing the  prosperity  of  those  whom  the  Lord  has 


preserved  or  selected,  that  they  should  strive 
for  a  better  future.  3|  What  it  finds  the  hard- 
est to  bear:  that,  its  country  and  people  are  in 
distress,  and  even  in  reproach,  and  that  they 
are  wanting  in  power  to  protect  the  goods  con- 
fided to  them. 

Starkk:  In  prosperity  we  should  not  forget 
our  poor  relations  or  acquaintances,  but  should 
ask  after  them,  (Jen.  xliii.  27.  We  should  make 
the  necessities  of  the  saints  our  own,  and  give 
account  of  them  to  others.   Rom.  xii.  12. 

Our  greatest  aud  final  wish:  1)  Concerning 
what,  we  ask  ;  there  remains  to  us,  even  in  pros- 
perity aud  high  position,  if  indeed  we  are  godly, 
still  one  question,  that  is.  concerning  the  king 
dom  of  God,  aud  its  approach,  and  indeed  only 
this  certainly  can  satisfy  us,  that  it  comes  con 
tinually  more  to  us,  to  our  families  and  our  peo- 
ple;  without  it  nothing  is  of  worth  to  us,  for 
without  it  there  is  no  stability.  2)  Concerning 
what  we  mourn  for;  that  thus  far.  always  so 
much  the  opposite  of  that  takes  place  which 
should  take  place  in  relation  to  the  kingdom  of 
God.  3)  Before  whom  we  bear  it:  before  the 
Lord  with  mourning,  fasting  and  prayer. 

Starke:  If  the  saints  of  God  had  great  love 
and  yearning  for  their  fatherland,  the  earthly 
Jerusalem  (Ps.  li.  20:  exxxvii.  5),  how  much 
greater  love  and  yearning  should  we  have  for 
the  heavenly  Jerusalem!  Heb.  xii.  22;  xiii.  14. 
Although  a  Christian  is  neither  bound  to  the 
Jewish  nor  to  the  Romish  fasts  of  the  present 
day,  still  he  should  practice  sobriety.  1  Pet.  iv 
8.  The  judgments  of  God  cannot  better  be 
averted  than  by  true  humiliation,  fervent  prayer 
and  honest  reformation.   Gen.  xviii.  23  sq. 

Vers  5-11.  The  nature  of  the  true  petition 
(for  Jerusalem,  for  the  Church):  1)  It  proceeds 
from  true  love;  is  therefore  persistent  and  fer- 
vent: Nehemiah  prays  (ver.  6)  day  and  night 
for  the  children  of  Israel.  2)  It  rests  upon  the 
humble  recognition  ol  one's  own  worthlessness 
(although  standing  before  God  as  priest,  the 
petitioner  includes  himself  nevertheless  to  the 
inmost  with  those  for  whom  he  prays).  3)  It  is 
full  of  faith,  in  spite  of  sin  ajid  punishment,  on 
tlie  ground  of  the  divine  promise. 

The  foundations  for  our  faith  in  the  time  of 
oppression:  1)  God's  promise,  after  the  chas 
tisements  which  we  have  merited,  to  allow 
mercy  again  to  rule.  2)  God's  former  evident 
proofs  of  grace,  particularly  the  greatest,  that. 
He  has  freed  us  by  His  great  power  {shinm/ 
deed),  and  has  made  us  His  servants.  3)  God's 
divine  nature  itself,  which  cannot  be  false  to 
itself,  and  cannot  leave  unfinished  that  which  it 
has  begun. 

Starke:  The  knowledge  of  God  through  the 
law  and  through  the  gospel  must  be  united, 
otherwise  the  latter  makes  confident  epicurean 
and  rough  people;  but  the  former,  hesitaiing 
and  timid  doubters  (vers.  4,  5).  Neither  must 
we  excuse  the  sins  and  transgressions  of  our 
ancestors.  Dan.  ix.  16. — Whoever  stands  in  the 
consciousness  of  the  poverty  of  his  spirit  doi's 
not  exclude  himself  from  sinners,  but  still  al- 
ways humbles  himself  before  God.  Dan.  ix.  7; 
1  Tim.  i.  15;  1  John  i.  8.  God  knows  our  weak- 
ness beforehand,  and  knows  that  we  will  stum- 
ble in  the  future.   Mat',,  xxvi.  31.     God's  cho.co 


CHAT.  II.    1-20. 


is  unalterable,  and  He  keeps  faith  forever.  Ps. 
cxlvi.  6;  Jer.  iii.  12.  We  should  grasp  God's 
promises  and  favors  by  true  faith,  and  base 
ourselves  upon  them  in  prayer.  Ps.  xxvii.  8; 
Mark  xi.  24.  We  are  God's  property  and  ser- 
vants, and  have  been  dearly  bought  and  freed. 


1  Pet.  ii.  9.  If  we  wish  to  obtain  anything 
from  men,  especially  from  those  in  power,  we 
should  first  seek  it  in  prayer  from  God,  for  their 
hearts  also  are  in  God's  hand,  and  He  can  in- 
cline them  as  He  will.  Prov.  xxi.  1 ;  Esther 
iv.  16. 


Chapter  II.  1-20. 

1  And  it  came  to  pass  in  the  month  Nisan  in  the  twentieth  year  of  Artaxerxes 
the  King  that  wine  was  before  him  :  and  I  took  up  the  wine  and  gave  it  unto  the 

2  king.  Now  I  had  not  been  beforetime  sad  in  his  presence.  Wherefore  [and] 
the  king  said  unto  me,  Why  is  thy  countenance  sad,  seeing  thou  art  not  sick?  this 
is  nothing  eke  but  sorrow  of  heart.     Then  I  was  very  sore  afraid,  and  said  unto 

3  the  king,  Let  the  king  live  for  ever:  why  should  not  my  countenance  be  sad,  when 
the  city,  the  place  of  my  fathers'  sepulchres,  lieth  waste,  and  the  gates  thereof  arc 

4  consumed  with  fire  ?     Then  the  king  said  unto  me,  For  what  dost  thou  make  re- 

5  quest?  So  I  praved  to  the  God  of  heaven.  And  I  said  unto  the  king,  If  it  please 
the  king,  and  if  thy  servant  have  found  favor  in  thy  sight,  that  thou  wouldest  send 

6  me  unto  Judah,  unto  the  city  of  my  father's  sepulchres,  that  I  may  build  it.  And 
the  king  said  unto  me,  (the  queen  also  sitting  by  him,)  For  how  long  shall  thy 
journey  be?     And  when  wilt  thou  return?     So  it  pleased  the  king  to  send  me;  and 

7  I  set  him  a  time.  Moreover  I  said  unto  the  king,  If  it  please  the  king,  let  letters 
be  given  me  to  the  governors  beyond  the  river  [Euphrates],  that  they  may  convey 

8  me  over  [i.  e.  from  country  to  country]  till  I  come  into  Judah;  and  a  letter  unto 
Asaph  the  keeper  of  the  king's  forest,  that  he  may  give  me  timber  to  make  beams 
for  the  gates  of  the  palace  which  appertained  to  the  house  [t.  e.  temple],  and  for 
the  wall  of  the  city,  and  for  the  house  [i.  e.  temple]  that  I  shall  enter  into  [to  in- 
spect].    And  the  king  granted  me,  according  to  the  good  hand  of  my  God  upon  me. 

9  Then  I  came  to  the  governors  beyond  the  river  [Euphrates],  and  gave  them  the 
king's  letters.    Now  the  king  had  sent  captains  of  the  army  and  horsemen  with 

10  me.  When  Sanballat  the  Horonite  and  Tobiah  the  servant,  the  Ammonite,  heard 
of  it,  it  grieved  them  exceedingly  that  there  was  come  a  man  to  seek  the  welfare 

11  of  the  children  of  Israel.     So  I  came  to  Jerusalem,  and  was  there  three  days. 

12  And  I  arose  in  the  night,  I  and  some  few  men  with  me ;  neither  told  I  any  man 
what  my  God  had  put  in  my  heart  to  do  at  Jerusalem:  neither  was  there  any  beast 

13  with  me,  save  the  beast  that  I  rode  upon.  And  I  went  out  by  night  by  the  gate 
of  the  valley,  even  before  the  dragon-well  and  to  the  dung-port,  and  viewed  the 
walls  of  Jerusalem,  which  were  broken  down,  and  the  gates  thereof  were  consumed 

14  with  fire.     Thn  I  went  on  to  the  gate  of  the  fountain,  and  to  the  king's  pool,  but 

15  thtre  tvas  no  place  for  the  beast  that  was  under  me  to  pass.  Then  went  I  up  in  the 
night  by  the  brook,  and  viewed  the  wall,  and  turned  back,  and  entered  by  the 

16  gate  of  the  valley,  and  so  returned.  And  the  rulers  knew  not  whither  I  went,  or 
what  I  did ;  neither  had  I  as  yet  told  it  to  the  Jews,  nor  to  the  priests,  nor  to  the 
nobles,  nor  to  the  rulers,  nor  to  the  rest  that  [afterwards]  did  the  work. 

17  Then  said  I  unto  them,  Ye  see  the  distress  that  we  are  in,  how  Jerusalem  lieth 
waste,  and  the  gates  thereof  are  burned  with  fire:  come  and  let  us  build  up  the 

18  wall  of  Jerusalem,  that  we  be  no  more  a  reproach.  Then  I  told  them  of  the  hand 
of  my  God  which  was  good  upon  me ;  as  also  the  king's  words  that  he  had  spoken 
unto  me.     And  they  said,  Let  us  rise  and  build.     So  they  strengthened  their  hands 

19  for  this  good  work  [or  rather,  for  good].  But  when  Sanballat  the  Horonite,  and 
Tobiah  the  servant,  the  Ammonite,  and  Geshem  the  Arabian  heard  it,  they  laughed 
us  to  scorn,  and  despised  us,  and  said,  What  is  this  thing  that  ye  do?    Will  ye 


1(1 


THE  BOOK  OF  NEHEMIAH. 


20  rebel  against  the  king?  Then  answered  I  them,  and  said  unto  them,  The  God  of 
heaven,  he  will  prosper  us;  therefore  [and]  we  his  servants  will  arise  and  build: 
but  ye  have  no  portion,  nor  right,  nor  memorial  [i.  e.,  record  of  remembrance]  in 
Jerusalem. 


TEXTUAL    AND    GKAMMATICA 1.. 

1  Ver.  6.    7j$.    Only  here  and  in  I's.  xlv.  10.    See  Exegetical  Note. 

T" 

-  Ver.  7.  niinS"?^'-  This  later  use  of  7J>  for  7X,  found  in  Ezra  and  Esther,  is  also  found  in  Job  fre- 
quently.   Compare  Exeg.  Note  on  eh.  i.  7. 

8  Ver.  8.  ni"1p7,  infin.  construct  of  the  Piel  rpp,  as  in  eh.  iii.  3,  6.  So  2  Chron.  xxxiv.  11.  See  also  Ps. 
civ.  3.    D  V3-    This  la*  Hebrew  word  is  applied  to  the  temple  in  1  Chron.  xxi.  19,  and  to  the  royal  portion  of 

T 

Susa  in  Neh.  i.  1.    (Comp.  Ezra.  vi.  2.)    See  Exeg.  Note  here,  and  on  ch.  vii.  2. 
«    Ver.  12.    H3  33^  for  D,%7t'  33^.    Comp.  Is.  lxvi.  20. 

T  T     V  T 

6  Ver.  13.  131^.  In  LXX.  nwv  avvrpLfiuv.  So  also  in  ver.  15.  Doubtless  the  correct  reading  is,  with  some 
MSS.  and  commentators,  "I3IC,  which,  however,  never  elsewhere  occurs  in  Kal.— D'XHS  Oil.  The  open  Mem. 
suggests  D'SlflDD  as  the  proper  reading.    i,Comp.  ch.  i.  3.) 

«  Ver.  14.  T\X\F\_  13i^7_.     A  clumsy  form  for  ~Oy\  \nnn  itfK- 

;    Ver.  16.    p-TJ>,  not  "  as  yet,"  but  "  until  so,"  i.  e.  |3  'jlfrj;   "IC/X  "l£. 

»  ver.  17.  nsin  for  riinrn. 

t  :  v  t  :  v  : 

»  Ver.  18.    ?yj31    Dm  for  HJ3J1   D*pJ-    So  in  ver.  20. 


EXEGETICAL   AND   CRITICAL. 

The  Interview  with  the  King. 

Ver.  1.  The  month  Nisan  (called  "Abib" 
in  the  Pentateuch,  Exod.  xiii.  4) — the  first  month 
of  the  Hebrew  national  year.  This  name  Nisan 
is  found  in  the  Assyrian,  but  its  derivation  is 
obscure.  It  corresponded  to  parts  of  our  March 
and  April  The  twentieth  year  of  Artax- 
erxes  the  king.  —  Artaxerxes'  reign-years 
counted  from  some  other  month  than  Nisan,  for 
the  preceding  Chisleu  was  in  the  20th  year. 
The  unlikely  supposition  (as  by  Bp.  Patrick) 
that  I  he  "twentieth  year"  of  chapter  i.  1  re- 
fers to  Nehemiah's  life,  is  thus  unnecessary. 
(See  on  chap.  i.  1.)  Wine  was  before  him. 
— It  is  the  custom  among  the  modern  Persians  to 
drink  before  dinner,  accompanying  the  wine- 
drinking  with  the  eating  of  dried  fruits.  (See 
Rawlinson's  Herod.  I.  133,  Sir  H.  C.  R.'s  note  ) 
Compare  the  "banquet  of  wine'1  in  Esther  v.  6. 
Now  I  had  not  been  beforetime  sad  in  his 
presence. — Lit.  And  I  was  not  ««/  in  hit  pre- 
tence. Thai  is,  it  was  not  his  wont  to  be  sad  in 
the  king's  presence.  The  exactions  of  Persian 
monarchs  would  not  endure  any  independence 
of  conduct  in  their  presence.  Everyhody  was 
expected  to  reflect  the  sunlight  of  the  king's  ma- 
jesty. 

Ver.  2.  Wherefore  the  king  said. — Lit. 
And  the  fang  satd.  The  word  translated  "sad" 
in  vers.  1,  2,  3,  and  the  noun  "sorrow"  in  ver. 
2,  are  very  general  words  for  "bad"  and  "bad- 
ness." But  ihe  bad  countenance  was  the  sad 
countenance  (see  Gen.  xl.  7  for  the  same 
phrase). 

Ver.  3.  Let  the  king  live  for  ever. — Heb. 
hammelek  I'olam  yihyeh.  Compare  1  Kings  i.  31 ; 
Dan.  ii.  4;  v.  10;  vi.  6,  21.  The  mere  formula 
of  address  to  an  Oriental  king,  so  that  eveu  a 


Daniel  used  it  without  compunction.  The  city, 
the  place  of  my  fathers'  sepulchres. — Lit. 

the  city,  house  of  graves  of  vty  fathers.  This  em- 
phasis of  "the  house  of  graves"  not  only  seems 
to  prove  Nehemiah  a  Jerusalemite  in  descent, 
I.  e.,  of  the  tribe  of  Judah,  but  also  of  the  royal 
house.  An  obscure  person  would  scarcely  have 
chosen  such  a  way  of  designating  the  city  before 
the  king.      (Comp.  on  chap.  i.  6.) 

Ver.  4.  For  what  dost  thou  make  re- 
quest?— Lit.  On  what  account  this  thou  art  asking? 
The  king  takes  for  granted  that  the  look  of  sad- 
ness is  an  assumed  preliminary  to  asking  a  fa- 
vor. There  is  a  true  Oriental  touch  in  this. 
So  I  prayed  to  the  God  of  heaven.  — A 
beautiful  mark  of  Nehemiah's  piety.  He  first 
addresses  the  King  of  kings,  and  then  the  earthly 
monarch.  He  knew  in  whose  hands  were  kings' 
beaits.  For  the  phrase  "God  of  heaven,"  see 
on  chap.  i.  5. 

Ver.  5.  That  I  may  build  it  — This  was 
Nehemiah's  first  great  aim,  to  rebuild  the  city. 
Without  walls  and  foriifications,  it  was  but  a 
large  village,  exposed  to  sudden  ruin.  Could 
the  walls  be  r> built,  its  permanence  would  be 
secured,  and  the  province  of  Judah  have  a  strong 
centre.  That  Nehemiah  saw  that  this  was  the 
true  course  to  conserve  the  special  interests  of 
God's  people,  there  can  be  no  doubt.  A  man  of 
his  piety  could  not  rest  in  the  mere  external  view 
of  things. 

Ver.  6.  The  queen  also  sitting  by  him. — 
We  have  a  good  illustration  of  this  scene  in  a 
sculpture  from  Asshur-baui-pal's  palace  (Koy- 
linjik).  The  king  reclines  on  one  side  of  the  ta- 
ble, and  is  in  the  act  of  drinking.  The  queen 
siit  upright  in  a  chair  of  state  at  the  side  of  the 
table,  near  the  king's  feet,  but  facing  him.  She 
is  also  in  the  act  of  drinking.  Attendants  with 
large  fans  stand  behind  each.  (See  copy  of  this 
interesting  scene  in  Rawlinson's  Ancient  Monar- 


CHAP.  II.   1-20. 


11 


chies,  Vol.  I.,  p.  493).  That  tbe  word  "shegal  ' 
refers  to  the  principal  wife  of  the  king  seems 
clear  from  its  use  in  Ps.  xlv.  10.  The  chief  wife 
of  Artaxerxes  at  one  time  was  Damaspia,  ac- 
cording to  Ctesias. 

Ver.  7.  The  governors.  —  Heb.  pahawotk, 
from  pechah,  the  modern  pachat  the  Oriental 
name  for  a  viceroy  used  by  Assyrians,  Babylo- 
nians, and  Persians.  Beyond  the  river,  i.  e., 
the  river  Euphrates.  The  course  to  Judea  would 
leave  the  Euphrates  probably  at  Tiphsah,  700 
miles  from  Susa  or  Shushan,  whence  there  would 
be  400  miles  of  travel  through  the  Syrian  coun- 
tries before  reaching  Jerusalem.  They  were 
letters  to  governors  or  pachas  in  this  Syrian  re- 
gion that  Nehemiah  requested. 

Ver.  8.  Asaph,  the  keeper  of  the  king's 
forest,  may  have  been  a  Jew,  as  the  name  is 
Israelitish.  It  may,  however,  be  a  form  of  As- 
patha  (Esther  ix.  7),  from  the  Persian  Aspa 
(horse).     The  word  translated  "forest"  is  par- 

Ides,  which  is  our  familiar  paradise.  It  is  an 
Aryan  word  (Zend,  pairidaeza),  and  signifies  a 
walled  round  place,  a  preserve  of  trees  and  ani- 
mals. There  was  probably  a  royal  park  set  off 
for  the  king  in  the  neighborhood  of  Jerusalem, 
and  Asaph  was  its  keeper.  The  word  pardes  is 
found  in  the  Scriptures  only  here  and  in  Sol.  S. 
iv.  13  and  Eccl.  ii.  5.  As  it  is  not  an  old  Persian 
word,  but  found  in  the  Sanscrit  and  Armeninn, 
no  argument  for  the  late  date  of  Solomon's  Song 
and  Ecclesiastes  can  be  derived  from  it.  In 
Solomon's  day,  with  that  king's  extensive  con- 
nections with  distant  countries,  the  word  may 
readily  have  entered  into  his  vocabulary  from  any 

I  Aryan  source.  The  palace  which  apper- 
tained to  the  house. — It  is  supposed  by  some 
that  this  is  the  well-kuown  Birah  or  Baris  (af- 
terward Antonia)  at  the  north  side  of  the  tem- 
ple-area. But  that  was  probably  constructed  at 
a  1  iter  date.  Nehemiah  sought  simply  to  recon- 
struct the  old  buildings.  Now  the  palace  next 
to  the  house  (i.  e.,  to  the  temple,  the  house,  as 
the  house  of  God)  was  Solomon's  palace,  inha- 
bited by  all  the  kings  after  him,  which  was  situ- 
ated at  the  south-east  corner  of  the  temple-area. 
(See  2  Chron.  xxiii.  12-15).  The  house  that 
I  shall  enter  into. — Not  Nehemiah's  own 
house  (he  was  too  high-minded  to  think  of  that), 
but  the  house  of  God,  spoken  of  before.  He  de- 
sired  limber  (1)  for  the  palace  gates,  (2)  for  tho 
wads  and  (3)  for  the  house  of  God.  "That  [ 
shall  enter  into"  means  "which  I  shall  visit 
and  inspect." 

According  to  the  good  hand  of  my  God 
upon  me. — .For  this  beautiful  expression  of  piety, 
compare  Ezra  vii.  9  and  viii.  18.  In  ver.  18  of  this 
chapter  we  see  it  again,  slightly  varied  in  form. 


The  Journey  to  Jerusalem. 

Ver.  9.  The  king  had  sent  captains  of 
the  army  and  horsemen  with  me. — Nehe- 
miah's high  rank  made  this  a  matter  of  course. 
— Ver.  10.  Sanballat  the  Horonite.— There 
were  two  Horons  ("  Beth-horons "  in  full)  in 
Palestine,  a  few  miles  north  of  Jerusalem. 
There  was  also  a  Horonaim  (lit.  "the  two  Ho- 
rons") in  Moab  (Isa.  xv.  5).  Sanballat  was 
probably  from  the  latter,  and  was  a  Moabite,  as 


' 


we  find  his  associate  is  Tobiah,  an  Ammonite. 
He  was  probably  satrap  or  pacha  of  Samaria 
under  the  Persians,  and  Tobiah  was  his  vizier 
or  chief  adviser.  The  hatred  of  the  Moabites 
and  Ammonites  toward  Israel,  and  the  equal 
hatred  of  the  Israelites  to  Moab  and  Ammon 
appear  to  have  grown  stronger  in  the  later  ages 
of  the  Jewish  state.  In  David's  time,  his  family 
found  refuge  in  Moab,  as  Elimelech's  family 
had  done  long  before,  and  Ruth  a  Moabitess 
was  ancestress  of  the  line  of  kings  in  Israel  and 
Judah.  After  the  attack  upon  Moab  by  Jehosh- 
aphat  and  the  terrible  scene  upon  the  wall  of 
Mesha's  capital  (2  Kings  iii.  27),  there  was  pro- 
bably nothing  but  intense  bitterness  between 
the  children  of  Lot  and  the  children  of  Israel. 
Sanballat  and  Tobiah  represented  the  Moabitish 
and  Ammonitish  hatred.*  The  origin  of  the 
name  Sanballat  is  uncertain.  It  seems  akin  to 
the  Assyrian  Assur-uballat,  and  may  be,  in  its 
correct  form,  "  Sinuballat,"  Sin  being  the  moon 
(conip.  Sin-akhi-irib  or  Sennacherib),  or  it  may 
be  San-uballat,  San  being  the  sun. 

Tobiah,  the  servant,  the  Ammonite. — 
Tobiah  is  a  Jewish  name  (see  Ezra  ii.  BO  and 
Zech.  vi.  10).  We  could  scarcely  expect  to  find 
the  element  Jah  in  the  name  of  an  Ammonite. 
Tobiah  was  probably  a  renegade  Jew,  who  had 
become  a  slave  among  the  Ammonites,  and,  by 
his  talents  and  cunning,  had  risen  into  promi- 
nence, and  was  now  chief  adviser  of  Sanballat. 
Hence  the  epithet,  which  probably  his  enemies 
had  fastened  on  him:  "Tobiah  the  slave." — 
It  grieved  them. — Samaria  had  become  the 
leading  state  west  of  the  Jordan,  and  any  resto- 
ration of  Jerusalem  would  threaten  this  predo- 
minance. 

Ver.  11.  And  was  there  three  days. — 
Days,  probably,  of  prayer  and  observation  be- 
fore any  determinate  action.  (See  Ezra  viii.  32, 
for  a  precisely  similar  conduct  on  Ezra's  pan 
thirteen  years  before.) 

The  Inspection. 

Ver.  12.  In  the  night — few  men— neither 
told  I  any  man. — These  facts  and  that  of  only 
one  animal  being  used  in  the  night-survey  show 
the  prudence  of  Nehemiah,  who  would  avoid 
calling  the  attention  uf  Sanballat  to  any  survey 
of  the  walls  until  all  was  ready  for  building. 
Any  formal  survey  made  in  the  day-time  would 
soon  have  reached  Sanballat's  ears,  for  he  and 
Tobiah  were  both  closely  allied  by  marriage- 
alliances  with  the  Jerusalem  Jews  (ch.  vi.  18 
and  xiii.  28). 

Ver.  13.  The  gate  of  the  valley,  Sha'ar 
hag-gui  (2  Chron.  xxvi.  9;  Neh.  iii.  13),  was 
probably  a  gate  overlooking  the  great  valley  of 
Hinnom,  which  is  called  in  Jer.  ii.  23  simply 
"the  valley."  It  was  between  the  Tower  of  the 
Furnaces  (iligdal  hat-tannurim)  and  the  Dung- 
gate.  We  may  place  it  about  twelve  hundred 
feet  south  of  the  present  Jaffa  Gate.  —  The 
dragon-well  (Ain  hattannin)  is  perhaps  the 
present   great   pool,    Birket   Sultan,    along    the 

*  The  Sanballat  of  Josephus  is  evidently  a  very  dif- 
ferent person,  living  a  century  later.  He  may  have 
been  a  descendant  of  this  one,  inheriting  his  office  and 
his  hostile  tactics  toward  the  Jews. 


THE  BOOK  OF  NEHEMIAH. 


eastern  side  of  which  and  above  it  would  be 
Neheniiah's  course  southward  from  the  Jaffa- 
gate.  The  strange  name  [Fountain  of  the  Sea- 
monster)  may  have  been  given  to  it  because  some 
curious  large  water-snake  or  crocodile  was  kept 
in  it  in  Neheniiah's  time. — The  dung-port 
(Sha'ar  ha-ashpoth)  is  rather  the  rubbish-gate,  and 
was  probably  the  gate  iu  the  valley  before  which 
the  rubbish  of  the  city  was  cast  and  burned. 
It  was  the  "  east  gate  "  (lit.  pottery-gate)  of  Jer. 
six.  2.  So  the  Jewish  authorities.  We  may 
suppose  this  gate  was  at  the  southern  extremity 
ofZion.  The  false  rendering  of  "duug-port"  has 
given  rise  to  the  idea  that  it  was  near  the  temple ; 
that  through  it  the  filth  from  the  animals  offered 
iu  sacrifice  was  carried.  It  is  possible  that  this 
filth  may  have  been  carried  over  the  bridge  to 
Zion,  and  through  this  gate  to  the  brink  of  Hin- 
nom's  deepest  portion,  and  there  dumped  with 
the  other  rubbish.  But  the  rubbish-gate  or  dung- 
port  was  only  one  thousand  cubits  from  the  val- 
ley gate  (see  ch.  iii.  13),  and  no  gate  near  the 
temple  could  have  been  thus  near  the  valley- 
gate,  if  the  valley-gate  were  anywhere  on  the 
west  of  the  city.  We  should  consider  the  Rub- 
bish-gate as  directly  before  that  part  of  Hinnom 
known  as  Tophet  (Jer.  vii.  31,  32,  and  xix.  6, 
11,  12,  13,  11).     (But  see  Excursus.) 

Ver.  11  The  gate  of  the  fountain,  Sha'ar 
ha-ayin,  is  certainly  a  gate  in  front  of  the  pool 
of  Siloam  (see  ch.  iii.  15).  It  would  be  where 
the  ancient  wall  turned  northward  beyond  its 
south-eastern  corner. — The  king's  pool,  be- 
rechalh  hammelek,  must  be  the  pool  of  Siloam. 
Comp.  ch.  iii.  15.  The  "virgin's  fountain"  of 
to-day  is  too  far  away.  It  probably  received 
this  name  from  its  watering  the  king's  garden 
(ch.  iii.  15).  See  Joseph.  Ant.  7,  14,  4.  Also 
Jeiom.  Com.  ou  Jer.  vii.  30. 

There  was  no  place  for  the  beast  that 
■was  under  me  to  pass. — The  ruin  was  so 
great,  and  the  rubbish  so  accumulated,  along 
Ophel,  that  Neherniah  could  not  pursue  his 
course  along  the  wall  any  further  (ver.  15),  but 
was  obliged  to  go  down  into  the  valley  of  the 
Kidron  (the  brook,  nachal),  up  which  he  went 
and  surveyed  the  wall,  and  then  turned  back 
and  pursued  the  same  route  back  again  to  the 
valley-gate.  It  is  evident  that  this  survey  was 
confined  to  the  southern  aud  eastern  walls, 
which  were  perhaps  the  most  ruined  and  the 
most  neglected,  as  being  on  the  sides  of  greater 
natural  defence.* 

Ver.  16.  Neither  had  I  as  yet  told  it  to 
the  Jews. — Rither:  Neither  did  I,  until  I  had 
done  (Aim,  tell  it  to  the  Jews.— The  rulers  (sega- 
nim,  a  Persian  word)  were  the  executive  officers 
of  the  colony.  Neither  to  the  Jews  in  general 
nor  to  the  rulers,  priests  or  nobles  specially  had 
Nehemiah  communicated  the  fact  of  his  survey. 
He,  however,  now  summons  an  assembly,  and 
urges  them  to  build  the  walls,  showing  them  as 
arguments  God's  mercies  to  him  and  toe  king  s 
favor.— The  rest  that  did  the  work,  i.  e.  the 

*  It  is  generally  thought  that  Nehemiah  made  the 
full  circuit  of  the  walls;  but,  although  the  language 
might  allow  such  an  interpretation,  the  want  of  any 
hint  of  another  way  back  '  no  mention  of  ths  Fish-gate 
or  Old-gate  or  any  other  prominent  land-mark  on  the 
north  and  "est  side)  seems  to  force  us  to  take  shuv  in 
the  sense  of  going  back  iu  the  way  he  went  out. 


others  engaged  in  the  public  service.  Or  (more 
probably)  it  may  be  proleptic  for  "those  that 
afterward  engaged  iu  the  wall-building." 

Ver.  18.  So  they  strengthened  their 
hands  for  this  good  work,  or  for  good,  i.  e„ 
for  a  prosperous  time. 

Ver.  19.  Geshem  or  Gashmu  (vi.  6),  who 
was  third  with  Sanballat  and  Tobiah  in  hostility 
to  the  Jews,  was  perhaps  ehief  of  those  Arabs 
whom  Sargon  had  settled  in  Samaria  (see  Raiv- 
linson's  Anc.  Hon.,  Vol.  II.,  p.  146). 

Ver.  20.  Ye  have  no  portion  nor  right 
nor  memorial  in  Jerusalem. — This  was  Ne- 
heniiah's firm  protest  against  the  slightest  inter- 
ference on  the  part  of  these  heathen  chiefs.  lie 
will  not  acknowledge  their  right  even  to  com- 
plain, and  refuses  to  answer  their  false  charge 
implied  in  their  question.  With  such  enemies 
there  should  be  a  clear  understanding  from  the 
first.  One  of  the  strong  points  of  Neheniiah's 
character  was  his  uucouipromising  aud  prompt 
method  in  all  things. 

HISTORICAL   AND   ETHICAL. 

1.  Like  Joseph  and  Daniel,  Nehemiah  carried 
into  a  high  office  near  the  throne  of  an  Oriental 
despot  the  vigor  of  a  holy  life.  It  did  not  make 
him  a  recluse,  nor  yet  a  sad-faced  servant  of  flic- 
king. His  sad  visage  at  this  time  was  a  thing 
remarkable.  He  had  been  an  acceptable  officer 
of  the  court,  and  the  king's  treatment  of  his  re- 
quest shows  the  high  favor  in  which  he  stood. 
True  religion  does  not  incapacitate  one  from  of- 
fice, but  furnishes  the  man  with  a  power  to 
please,  while  it  preserves  him  from  the  tempta- 
tions of  rank. 

2.  No  doubt  there  had  been  from  the  founda- 
tion of  the  Persian  empire  a  sincere  sympathy 
on  the  part  of  the  Persians  with  the  Jews.  The 
monotheism  of  the  Jews  gained  them  favor  with 
the  Persian  throne,  and  was,  doubtless,  the 
chief  reason  of  Cyrus's  edict  concerning  their 
return  to  Jerusalem.  By  the  twentieth  year  of 
Artaxerxes  this  sympathy  had  piobably  dimin- 
ished (as  under  Magian  influences  it  had  been 
previously  hindered),  and  yet  the  king's  readi- 
ness to  send  an  escort  with  Nehemiah  (chap  iv. 
23),  and  to  make  his  way  easy,  may  be  attributed 
in  part  to  this  traditional  regard  for  the  Jewish 
hostility  to  polytheism. 

3.  Nehemiah's  secresy  was  a  part  of  his  exe- 
cutive ability.  Although  he  had  the  king's  en- 
dorsement, he  knew  the  value  ot  keeping  his  own 
counsel,  for  there  were  jealous  foes  around  the 
Jews  ready  to  throw  hindrances  in  his  way. 
Moreover  these  had  allies  among  the  Jews  them- 
selves— men  high  in  rank  and  position — and  the 
distance  was  so  great  from  the  Persian  capital 
that  Nehemiah's  firman  needed  great  wisdom  on 
his  part  to  make  it  efficient. 

4.  The  encouragement  which  Nehemiah  held 
out  to  his  countrymen  to  rebuild  the  walls  was 
not  simply  the  king's  willingness,  but  the  guiding 
hand  of  God.  He  saw  behind  the  throne  ot  Per- 
sia the  power  of  Israel's  Jehovah,  and  sought  to 
strengthenhis brethren  by  the  same  view.  Piety 
teaches  the  heart  to  see  second  causes  as  only 
indicators  of  the  Divine  will  and  action,  and 
law,  whether  it  be  from  man  s  mouth  or  in  the 


CHAP.   II.  1-20. 


13 


forces  of  external  nature,  is  rightly  referred  to 
an  overruling  Providence  that  guides  and  guards 
the  people  of  God.  It  was  this  consideration 
that  formed  Nehemiah's  answer  to  Sanballat,  To- 
hinh,  and  Geshem. 

HOMILETICAL   AND   PRACTICAL. 

Vers.  1-0.  Love  towards  suffering  Jerusalem: 
1)  Its  sorrow  (vers.  1,  2),  in  spite  of  personal 
prosperity,  and  even  in  the  midst  of  the  enjoy- 
ments of  the  royal  banquet.  2)  Its  confession 
(vers.  2,  3);  it  is  not  ashamed  of  belonging  to 
the  congregation  of  the  Lord;  neither  is  it 
ashamed  of  its  poor  brethren,  but  declares  itself 
candidly  as  love,  and  indeed  in  spite  of  the  dan- 
ger of  displeasing  in  a  very  hazardous  way.  3) 
Its  petition  (vers.  4,  5):  it  begs  for  help,  first 
indeed  of  God  the  Lord,  and  then  also  of  men, 
but  particularly  for  the  permission  to  give  its 
own  aid,  and  that  too  with  self-denial.  4)  Its 
joy  (vers.  6,  9):  its  prayer  is  not  only  granted, 
but  it  receives  almost  more  than  it  could  hope 
for.  Brentius  :  Hrec  enim  est  vera  amicitia,  qine 
in  afflletionibus  perdurat.  Exemplum  imitandum: 
si,  quid  pelendum  est  ab  homine,  prinium  a  Deo 
petamus,  qui  hominis  cor  nobis  amicum  reddere 
potest. 

Starke:  To  speak  to  princes  of  weighty  mat- 
ters demands  great  precaution.  2  Sam.  xiv  2. 
0  Soul,  if  a  heathen  lord  takes  a  servant's  griefs 
so  tenderly  to  heart,  how  should  not  the  Father 
of  mercy  allow  thy  griefi  to  penetrate  His 
heart!  Jar.  xxxi.  20,  25.  The  sighs  of  the  go  lly 
are  powerful  petitions  before  God.  Ps.  xii.  6. 
One  should  not  frighten  timid  supplicants  still 
more,  but  speedily  encourage  their  petition  by 
generous  bounty.  Matt.  v.  32;  Rom.  xii.  8. 
Princes  and  lords  should  willingly  listen  to  the 
complaints  of  their  subjects,  and  grant  as  much 
as  possible.  2  Sam.  iii.  16.  God  gives  accord- 
ing to  His  great  goodness  more  than  we  can 
hope  or  ask  for.  Eph.  iii.  20;   1  Kings  iii.  13. 

The  sorrow  for  suffering  Jerusalem:  1)  In 
spite  of  our  own  prosperity;  2)  On  account  of 
the  sad  position  of  the  congregation;  3)  In 
presence  of  those  who  are  able  to  help,  and 
must  be  gained  over. — The  self-denial  of  a  pa- 
triot:  1)  He  grieves  in  spite  of  his  own  pros- 
perity, for  the  misery  of  his  country;  2)  He 
risks  his  position  by  a  frank  confession;  3) 
He  wishes  to  relinquish  his  position,  in  order  to 
aid  his  fatherland. 

Starke  :  It  is  a  token  of  a  godless  spirit  when 
one  do.'S  not  reverence  his  fatherland;  but  it  is 
villainy  when  one  desires  to  injure  it.  2  Mace, 
v.  8. 

Ver.  10.  The  conduct  of  the  worldly-minded 
towards  the  congregation  of  the  Lord:  1)  Their 
latitudinarianism :  Sanbillat  and  Tobiah  main- 
tained friendship  with  the  Jerusaletnites.  Chap 
vi.  10,  17;  xiii  4-9.  28.  2)  Their  narrowness: 
they  cannot  endure  that  any  one  should  seek  to 
advance  the  welfare  of  the  congregation  of  the 
Lord,  as  such. 

Venerable  Bede:  Nntanda  animarum  rerum- 
que  diversittts.  quia  supra  guidon  dirti  aunt  hi,  qui 
remansvrunt  tie  captivitate  in  Juda,  in  nfflictione 
m  tgna  et  npprobrio  fuisse  ;  s»d  et  Nehemiam  Inngum 
cum  jltt u  f,  precibus  duxissejejunium,  eo  quud  muros 


Uieruaulem  dissipatvs,  et  porlie  illius  essenl  igne 
combustw,  et  nunc  versa  vice  hastes  ejusdem  sone;x 
eivitatis  contrislati  et  in  ajfliclione  sunt  magna  con 
stttuti,  eo  quod  mdificia  dims  restuurandu.  JJndt 
colligendum,  rtiam  in  hac  vita  sewentiam  donuni 
posse  comphri,  qui  cuvi  dixissit :  Amen,  amen,  dico 
vobis,  quia  plorabitis  et  jlebttis  vos,  mundus  autrtu 
gaudebit,  vos  autem  centrist  a  bimini,  continue  subje- 
cit :  sed  tristitia  vestra  Vertctur  at  gaudium. 

Vers.  11-18.  Bright  zeal  in  the  concerns  of 
God:  1)  It  foresees  (vers.  11,  12)  and  hastens 
at  times  because  dangers  threaten  ;  2)  It  looks 
around  (vers.  13-15)  to  fully  estimate  the  diffi- 
culty of  the  work  to  be  performed;  3)  it  looks, 
and  points,  on  high  (vers.  17,  18),  to  God's  help, 
to  the  hand  of  God,  which  is  extended  in  favor 
above  it,  and  therefore  succeeds  with  those 
whose  help  is  necessary. 

Venerable  Bede:   Diversa  urbis  destructie  loca 

lustrandro  pervagalur Sic   et   doclorum   est 

spirit ualiutn,  ssepius  node  surgere  acsolerte  indagine 
statum  sanctss  ecclesise  quiescentibus  ceteris  inspicere, 
ut  vigilanter  inquirant,  qualiter  ta,  quae  vitiorum 
belhs  ....  dejecta  sunt,  casligando  emendent  et  eri- 
gant. 

Starke:  When  one  has  suitable  means  at 
hand  for  avoiding  the  danger,  he  must  not  de- 
spise them.  Josh,  ii  15;  2  Cor.  xi.  33.  When 
something  is  granted  to  us  by  the  authorities 
hrough  favor,  we  must  ascribe  it  to  God.  When 
one  will  perform  anything  great,  he  must  keep 
it  secret  1  Sam.  xiv.  1.  When  the  Church 
sleeps,  God  awakens  pious  people,  who  work 
and  watch  for  its  welfare.  There  is  a  time  for 
speaking  and  a  time  for  silence.  Well  begun  is 
half  gained. 

Vers.  19,  20.  In  our  work  for  the  kingdom  of 
God  what  position  must  we  take  towards  the 
objections  of  the  world?  1)  We  must  be  pre- 
pared for  scorn,  contempt,  and  anxiety.  The 
worldly-minded  consider  the  aim  which  we  truly 
have  as  foolish,  as  it  is  too  elevated  for  them  ; 
they  therefore  attribute  to  us  another  aim, 
which  is  foreign  to  us;  and  in  this  way  they 
give  a  most  suspicious  look  to  our  activity.  2| 
We  must  not,  however,  lay  any  importance  upon 
this;  that  which  they  consider  foolish  is  our 
highest  task,  that  we  should  keep  ourselves 
unspotted  from  the  world,  and  therefore  concede 
to  them,  in  so  far  as  they  are  the  world,  no  part 
or  right  in  our  intercourse. 

Vers.  17-20.  The  admonition  to  build  up  the 
kingdom  of  God.  1)  It  complains:  you  see  the 
distress,  etc.,  for  it  always  finds  again  the  rea- 
son that  it  may  pass  beyond  to  the  demand : 
come,  let  us  build,  resting  upon  the  former 
proofs  of  the  Lord,  who  also  has  known  how  to 
make  the  kings  of  the  earth  serviceable  to  His 
ends.  2)  It  excites  the  ridicule  and  the  suspi- 
cions of  the  world,  but  overcomes  them  through 
reference  to  the  God  of  heaven,  who  causes  Hs 
people  to  succeed,  but  never  allows  the  evil  to 
prevail.  —  Venerable  Bede:  Doetores  tancti, 
itnmo  omnes,  qui  zelo  Dei  fervent,  in  afflictione  sunt 
maxima,  quomdiu  Hierusalem,  hoc  est,  visionem 
pads,  quam  nobis  Dominns  reliqnit  et  commenduvit, 
per  bella  dusensionum  cernunt  esse  desertam,  et  por- 
tas  r/rfutttm,qutisfuxta  Es/tium  laudatio  occupare  de- 
buerat,  prxvalmtibus  infcroTum  portis  dejectas  atque 
opprobrio  habitas  contuenlur. — Starke  :     It   is    a 


14  THE  BOOK  OF  NEHEMIAH. 


good  sign  when  envious  people  combat  a  work; 
for  one  can  conclude  from  that  ihat  it  provokes 
the  devil,  and  that  makes  us  the  more  joyful. 
Gen.  xxxvii.  4;  1  Sam.  xvii.  28.  The  devil  is 
aever  idle:   theiefore   when  he  can   undertake 


nothing  actively  against  the  people  of  God,  he 
makes  use  of  poisonous  tongues;  but  whoever 
fears  God  has  a  secure  fortress.  Sir.  xiv.  26,  31. 
One  should  be  firm  in  his  confidence  in  God, 
aud  allow  nothing  to  be  abstracted  from  it. 


Chap.  III.  1-32. 

1  •  Then  Eliashib,  the  high-priest,  rose  up  with  his  brethren  the  priests,  and  they 
builded  the  sheep-gate;  they  sanctified  it,  and  set  up  the  doors  of  it;  even  unto  the 

2  tower  of  Meah  they  sanctified  it,  unto  the  tower  of  Hauaneel.  And  next  unto 
him  [lit.  at  his  hand]  builded  the  men  of  Jericho.     And  next  to  them  [rather,  next 

3  to  him,  i.  e.,  next  to  Eliashib]  builded  Zaccur  the  son  of  Iruri.  But  [aud]  the 
fish-gate  did  the  sons  of  Hassenaah  [sons  of  Senaah]  build,  who  also  laid  the  beams 
thereof,  and  set  up  the  doors  thereof,  the  locks  [sockets]  thereof,  and  the  bars  thereof. 

4  And  next  unto  them  repaired  Meremoth  the  son  of  Urijah,  the  son  of  Koz  [Hak- 
k  z],  aud  next  unto  them    repaired  Meshullam,  the  son  of  Berechiah,  the   soi 

5  of  Meshezabeel.  Aud  next  unto  them  repaired  Zadok,  the  son  of  Baana.  And 
next  unto  them  the  Tekoites  repaired;  but  their  nobles  put  not  their  necks  to  the 

6  work  of  their  Lord.  Moreover  [and]  the  old  gate  repaired  Jehoiada  the  son  of 
Paseah  and  Meshullam  the  sou  of  Besodeiah;  they  laid  the  beams  thereof,  and  set 

7  up  the  doors  thereof,  and  the  locks  [sockets]  thereof,  and  the  bars  thereof.  And 
next  unto  them  tepaired  Melatiah  the  Gibeonite,  and  Jadon  the  Meronothite, 
the   men  of  Gibeon   and    of    Mizpah    [the   Mizpah   which    belonged]    unto   the 

8  throne  of  the  governor  on  thi*  side  the  river.  Next  unto  him  repaired  Uzziel  the 
son  of  Harhaiah,  of  the  goldsmiths.  Next  unto  him  also  repaired  Hauauiah  the 
sou  of  one  of  the  apothecaries  [the  son  of  Shelemiah  of  the  apoLhecaries  (?'],  and 

9  they  fortified  Jerusalem  unto  the  broad  wall.  And  next  unto  them  repaired  Re- 
phaiah  the  son  of  Hur,  the  ruler  of  the  half  part  [half  the  circuit]  of  Jerusalem. 

10  And  next  unto  them  repaired  Jedaiah  the  son  of  Harumaph,  even  over  against  his 

11  house.  And  next  unto  him  repaired  Hattush  the  son  of  Hashabniah.  Malchijah 
the  son  of  Harim,  and  Hashub  the  son  of  Pahath-moab,  repaired  the  other  piece 

12  [a  second  piece],  and  the  tower  of  the  furnaces.  And  next  unto  him  repaired  Shal- 
lum  the  son  of  Halohesh,  the  ruler  of  the  half  part  [half  the  circuit]  of  Jerusalem. 

13  The  valley-gate  repaired  Hanun  and  the  inhabitants  of  Zanoah;  they  built  it,  and 
set  up  the  doors  thereof,  the  locks  [sockets]  thereof,  and  the  bars  thereof,  and  a 

14  thousand  cubits  on  the  wall  unto  the  dung-gate  [rubbish  gate].  But  [and]  the 
dung-gate  [rubbish  gate]  repaired  Malchiah  the  son  of  Rechab,  the  ruler  of  part 
[the  circuit]  of  Beth-haccerem ;  he  built  it,  and  set  up  the  doors  thereof,  the  locks 

15  thereof  and  the  bars  thereof.  But  [and]  the  gate  of  the  fountain  tx  paired  Shallum 
the  son  of  Col-hozeh,  the  ruler  of  part  [the  circuit]  of  Mizpah;  he  built  it,  and  co- 
vered it,  aud  set  up  the  doors  thereof,  the  locks  [sockets]  thereof,  and  the  bars 
thereof,  and  the  wall  of  the  pool  of  Siloah  [Shelah]  by  [that  appertained  to]  the 

16  kind's  garden,  and  unto  the  stairs  that  go  down  from  the  city  of  David.  After 
him  repaired  Nehemiah  the  son  of  Azbuk  the  ruler  of  the  half  part  [half  the  cir- 
cuit] of  Beth-zur,  unto  the  place  over  against  the  sepulchres  of  David,  and  to  the 

17  part  that  was  made,  and  unto  the  house  of  the  mighty.  After  him  repaired  the 
Levites,  [under]  Rehum  the  son  of  Bani.     Next  unto  him  repaired  Hashabiah  the 

18  ruler  of  the  half  part  [half  the  circuit]  of  Keilah  in  his  part.  After  him  repaired 
their  brethren,  [under]  Bavai  the  son  of  Henadad,  the  ruler  of  the  half  part  [half 

19  the  circuit]  of  Keilah.  And  next  to  him  repaired  Ezer  the  son  of  Jeshua,  the  ruler 
of  Mizpah,  another  piece  [a  second  piece]  over  against  the  goiug  up  to  the  armory 


CHAP.  III.  1-32. 


15 


20  at  the  turning  of  the  wall  [armory  of  the  corner].  After  him  Baruch  the  son  of 
Zabbai  earnestly  repaired  the  other  piece  [a  second  piece],  from  the  turning  of  the 

21  wall  [from  the  corner]  unto  the  door  of  the  house  of  Eliashib  the  high-priest.  After 
him  repaired  Meremoth  the  son  of  Urijah  the  sou  of  Koz  [Hakkoz]  another  piece 
[a  second  piece]  from  the  door  of  the  house  of  Eliashib  even  to  the  end  of  the  house 

22,  23  of  Eliashib.  And  after  him  repaired  the  priests,  the  men  of  the  plain.  After 
him  repaired  Benjamin  and  Hashub  over  against  their  house.     After  him  repaired 

24  Azariah  the  son  of  Maaseiah  the  son  of  Auaniah  by  his  house.  After  him  repaired 
Binnui  the  son  of  Henadad  auother  piece  [a  second  piece]  from  the  house  of  Aza- 
riah unto  the  turning  of  the  wall  [unto  the  corner],  even  unto  the  corner  [and  unto 

25  the  turret].  Palal  the  sou  of  Uzai  [repaired]  over  against  the  turning  of  the  wall 
over  against  the  corner]  and  the  tower  which  lieth  out  from  the  king's  high  house, 
that  was  by  the  court  of  the  prison.     After  him  Pedaiah  the  son  of  Parosh  [re- 

26  paired.]     Moreover  [and]  the  Nethinim  dwelt  in  Ophel  unto  the  place  over  against 

27  the  water-gate  towards  the  east,  and  the  tower  that  lieth  out.  After  them  [him] 
the  Tekoites  repaired  another  piece  [a  second  pi°ce],  over  against  the  great  tower 

28  that  lieth  out,  even  unto  the  wall  of  Ophel.  From  above  the  horse-gate  repaired 
the  priests,  over  against  his  house.     After  them  (him,  i.  e .,  the  last  one  of  these 

29  priests]  repaired  Zadok  the  son  of  Immer  over  against  his  house.     After  him  re- 

30  paired  also  Shemaiah  the  son  of  Shechauiah,  the  keeper  of  the  east  gate.  After  him 
repaired  Hanauiah  the  son  of  Shelemiah,  and  Hanun  the  sixth  son  of  Zalaph, ano- 
ther piece  [a  second  piece].     After  him  repaired  Meshullam  the  son  of  Berechiah 

31  over  against  his  chamber.  After  him  repaired  Malchiah  the  goldsmith's  son  unto 
the  place  [house]  of  the  Nethinim  and  of  the  merchants  over  against  the  gate 

32  Miphkad  [gate  of  the  visitation]  and  to  the  going  up  of  the  corner  [turret].  And 
between  the  going  up  of  the  corner  [turret]  uuto  the  sheep-gate  repaired  the  gold- 
smiths and  the  merchants. 

TEXTUAL   AND    GRAMMATICAL. 

9.  ^] 73.  In  this  sense  of  "  circuit"  the  word  is  Chaldee.  See  Targum  on  Josh.  xvii.  11.  In  Heb.  it  mearu 
"  staff,"  or  "  distaff"    See  2  Sam.  iii.  29 ;  Prov.  xxxi.  19. 

13.  ni£JDn.  The  omission  of  the  J<  is  to  be  noted  as  comp.  with  ver.  14.  Geseniua  considers  the  fc<  as  pros- 
thetic, and  makes  the  root  j"l3i?,  but  it  is  as  likely  to  be  TON. 

30.  ':£?,  a  lapsus  for  Pi'lU.  T 

H2)Dj,  here  and  in  ch.  xii.  44  and  oh.  xiii.  1,  seems  to  be  a  varied  form  of  n3C/'7. 


EXEGETICAL  and  critical. 

The    Wall-Building. 

Ver.  1.  Eliashib  the  high-priest. — This 
man  was  afterwards  closely  allied  to  Jerusalem's 
enemies,  one  of  his  grandsons  having  married 
Sanballat's  daughter  (ch.  xiii.  28).  His  alliance 
with  Tobiali  became  so  close  that  he  prepared  a 
room  for  Tobiah  in  the  temple  (ch.  xiii.  4.  7). 
Eliashib  may  have  excused  this  desecration  on 
the  ground  that  Tobiah  was  a  Jew  by  birth. 
(See  on  ch.  ii.  10.)  Eliashib  was  grandson  of 
Jeshua,  who.  with  Zerubbabel,  led  the  original 
return.  Notwithstanding  the  unworthines-i  of 
this  high-priest  and  bis  probable  want  of  sym 
pathy  with  Nehemiah's  piety  and  patriotism,  he 
could  not  refuse  to  take  the  lead  in  the  wall- 
building.  Public  opinion  vvas  too  strong  under 
the  appeals  of  Neheniiah. 

The  sheep-gate.  Sha'ar  hatz-tzon,  must  have 
been  by  the  temple,  or  el<e  the  priests  would 
not  have  been  selected  to  build  it.  It  is  proba- 
bly the  TTpofiarmt/  of  John  v.  2,  translated  in  E. 
V.  "sheep-market."  It  seems  to  have  been  at 
the  north-eastern  corner  of  the  temple-area, 
in  the  neighborhood  of  the  present  St.  Stephen's 


gate.  It  might  derive  its  name  from  the  fact 
that  through  this  gate  the  sheep  and  goats  (for 
the  word  refers  to  all  small  cattle)  destined  for 
the  sacrifices  were  driven.     (See  Excursus.) 

They  sanctified  it  and  set  up  the  doors 
of  it. — This  gate  is  the  only  one  which  is  said 
to  be  sanctified  {kidshuhu),  and  we  cannot  tell 
whether  it  was  doue  at  once,  so  Boon  as  it  was 
built  by  the  priests,  or  afterwards  when  the 
doors  were  set  up  (ch.  vi.  1).  The  other  gates 
were  purified  (another  verb,  Inher)  after  the 
completion  of  the  wall  (ch.  xii.  30).  This  seems 
to  indicate  a  special  connection  with  the  temple. 
It  probably  opened  into  the  temple-area.  The 
setting  up  of  the  doors  was  not  done  until  after- 
wards, but  is  here  anticipated.*    (See  ch.  vi.  1.) 

The  tower  of  Mean,  migdol  ham-meah,  .  .  . 
the  tower  of  Hananeel,  migdol  hananecl. — 
These  two  towers  were  between  the  sheep-gale 
and  the  fish-gate.     They  may  have  occupied  the 

*  This  gate  and  the  water-gate  and  horse-gate  and 
gate  Miphkad  (vers.  26,  28,  31)  all  appear  to  have  been 
within  the  temple-precinct  or  its  neighborhood,  and  all 
appear  to  have  been  destitute  of  locks  and  bars;  for 
these  are  spoken  of  with  regard  to  all  the  other  gates 
(vers.  3,  6,  13,  14),  but  not  with  regard  to  these.  These 
gates  may  have  been  kept  constantly  open,  but  guarded 
by  an  armed  force. 


16 


THE  BOOK  OF  NEIIEMIAH. 


north-eastern  corner  of  the  temple-enclosure, 
and  the  corner  west  of  that,  where  the  city-wall 
from  the  north  joined  the  wall  of  the  temple- 
enclosure.  Hence  they  would  (like  the  sheep- 
gate)  be  both  connected  with  the  temple,  and 
hence  they  were  sanctified.  (See  Excursus.) 
(They  sanctified  it  in  the  second  occurrence 
seems  to  refer  to  the  wall  including  the  two  tow- 
ers.)— The  tower  of  Meah  may  have  been  the  place 
where  the  nobles  and  rulers  collected  their  hun- 
dredth (ch.  v.  11),  Meah  being  the  Heb.  for  the 
"hundredth:"   but? 

Ver.  2.  And  next  unto  him  builded  the 
men  of  Jericho.  And  next  to  them 
builded  Zaccur  the  son  of  Imri.  —  This 
should  read  literally :  And  at  his  hajid  builded 
the  men  of  Jericho,  and  at  his  hand  builded  Zaccur 
the  son  of  Imri. — Zaccur  may  have  been  leader 
of  the  men  of  Jericho.  The  English  version 
misleads. 

Ver.  3.  The  fish-gate,  Sha'ar  had-dagim, 
was  east  of  the  present  Damascus-gate  in  the 
north  wall.  It  is  mentioned  2  Chron.  xxxiii.  14 
and  Zeph.  i.  10.     (See  Excursus.) 

The  sons  of  Hassenaah. — Rather:  the  s  ms 
of  Senaah.  (See  Ezra  ii.  35.)  Senaah  was  a 
city,  or  more  likely  a  large  tenitory  (if  we  are 
to  judge  from  the  large  numbers  in  Ezra,  /.  c  ), 
near  Jericho.  In  the  Onomasticon  we  find  a 
Senna,  seven  miles  north  of  Jericho. — The 
locks  thereof  were  probably  the  sockets  into 
which  the  bars  fitted. 

Ver.  4.  Meremoth,  the  son  of  Urijah,  is 
the  same  who  is  called  in  Ezra  viii.  33  "Mere- 
moth,  the  son  of  Uriah  the  priest."  (See  ch.  x. 
6.)  He  was  of  the  family  of  Hakkoz,  written 
wrongly  in  E.  V.  in  this  place  Koz.  See  1 
Chron.  xxiv.  10. 

Meshullam,  the  son  of  Berechiah,  the 
son  of  Meshezabeel. — This  Meshullam  was 
allied  to  Tobiah,  for  Tobiah's  son  Johanan  had 
married  Meshullam's  daughter  (ch.  vi.  18). 
Nehemiah  made  the  Jews,  allied  to  the  enemies 
of  Judah,  to  commit  themselves  to  the  welfare 
of  the  city,  as  against  their  chosen  intimates  of 
the  heathen.  The  "Meshezabeel"  may  be  the 
same  mentioned  in  ch.  x.  21  and  xi.  24. — Za- 
dok,  the  son  of  Baana,  seems  to  be  the  same 
as  the  Zadok  of  ch.  x.  21.  Both  Meshullam  and 
Zadok  were  probably  of  the  tribe  of  Judah. 

Ver.  6.  The  Tekoites. — Tekoa  (still  bear- 
ing its  old  name)  is  nine  miles  due  south  of 
Jerusalem,  and  about  two  miles  south-west  of 
the  conspicuous  Frank  Mountain. — Their  no- 
bles put  not  their  necks  to  the  work  of 
their  Lord. — Nehemiah's  task  was  an  immense 
one,  to  unite  a  people,  in  many  of  whom  there 
wis  no  sympathy  with  the  cause,  for  a  rapid 
iind  successful  movement.  The  fashionable  part 
of  Jerusalem  was  in  virtual  league  with  the  ene- 
mies of  God.  Some  of  these  were  constrained 
(as  Eliashib)  by  circumstances  to  take  part  in 
the  work  of  rebuilding  the  Holy  City,  but  others 
(as  these  Tekoite  nobles)  resolutely  kept  aloof. 

Ver.  6.  The  old  gate  must  have  been  in 
the  north  wall,  east  of  the  present  Damascus- 
gate.  Keil  reads:  "  gate  of  the  old  wall"  with 
Arnold  and  Hupfeld,  as  referring  to  the  old  wall 
in  distinction  from  the  "broad  wall,"  which 
was  newer.     If  we  are  to  read  Jeshanah  as  a 


genitive,  it  is  possible  that  the  gate  was  "  the 
gate  of  Jeshanah"  as  leading  to  that  town  (2 
Chron.  xiii.  lit).      (See  Excursus.) 

Ver.  7.  Meronothite.— Here  and  in  1  Chron. 
xxvii.  30  only.  Meronoth  may  have  been  a  de- 
pendent village  of  Mizpah. — Unto  the  throne 
of  the  governor  on  thi3  side  the  river. — 
They  did  not  repair  unto  (t.  e.  as  far  as)  the 
throne,  etc.  Then  the  preposition  would  have 
been  'ad,  but  it  is  I  [i.  e.  el).  It  connects  the 
description  with  Mizpah,  and  describes  this 
Mizpah  as  belonging  to  the  throne  (or  sway)  of 
the  governor  beyond  the  river  [i.  e.  beyond  the 
river  from  Susa  and  the  empire's  centre),  or  as 
our  version  has  it  "the  governor  on  this  side 
the  river."  Perhaps  this  was  to  distinguish  it 
from  the  Gilead  Mizpah,  which  was  under  ano- 
ther governor  (Judg.  x.  17,  etc.).  In  this  case 
the  "  river"  would  be  the  Jordan.  Some  place 
Mizpah  at  Neliy  Samwil,  some  at  Scopes. 

Ver.  8.  The  son  of  one  of  the  apotheca- 
ries.— Probably  the  name  Shelemiah  (ver.  30) 
has  dropped  out  here.  The  goldsmiths  and 
apothecaries  (makers  of  spices,  ointments  and 
perfumes)  worked  under  these  leaders.  These 
apothecaries  are  supposed  by  some  to  have  been 
priests  (1  Chron.  ix.  3tl). 

Fortified  Jerusalem. — Here  and  at  ch.  iv. 
2,  the  Heb.  word  'azab  is  translated  in  E.  V. 
"  fortify."  Fiirst  derives  it  from  an  original 
meaning  of  "  knot"  or  "bind  ;"  hence  "  fasten" 
or  "repair."  Ewald  gives  it  the  meaning  of 
"  shelter."  But  in  Ex.  xxiii.  6  it  seems  to  mean 
"  help,"  though  Fiirst  there  gives  it  the  meaning 
of  "loosen."  A  common  meaning  of  the  word 
is  "to  forsake"  as  in  Deut.  xxxi.  16.  This  last 
meaning  Fiirst  and  Gesenius  retain  in  ch.  iv.  2 
l>,  translating:  "  will  they  (the  governors)  for- 
sake the  matter  to  them?"  or  "will  they  allow 
them?"  May  not  this  general  notion  be  in- 
tended here:  "they  loosened  (t.  e  freed  from 
exposure  and  peril)  Jerusalem?"  Keil  retains 
the  common  meaning  of  azab,  and  reads:  "they 
(the  builders,  or  else  the  Chaldeans)  left  Jeru- 
salem untouched  as  far  as  the  broad  wall." 

The  broad  wall,  hahomah  harehavah  (ch. 
xii.  38)  seems  to  have  been  a  special  fortification 
at  the  north-west  corner  of  the  city.  Keil  would 
identify  it  with  the  four  hundred  cubits  destroyed 
by  Joash,  and  afterward  rebuilt  by  Ozziah.  (See 
Excursus.) 

Ver.  9.  Ruler  of  the  half  part  of  Jerusa- 
lem.— Compare  vers.  12,  14,  15,  16,  17,  18. 
J'elek  means  a  circuit,  and  is  a  governmental 
term.  Rephaiah  was  ruler  of  half  the  circuit 
of  Jerusalem,  and  Shallum  (ver.  12)  was  ruler 
of  the  other  half.  The  circuits  of  Beth-zur  and 
Keilah  bad  each  two  rulers  also  (see  vers.  16, 
17,  18).  These  circuits  were  probably  districts 
deriving  their  names  from  their  chief  towns. 

Ver.  11.  The  other  piece,  middah  shenilh, 
"a  second  piece,"  as  in  vers.  19,  21,  27,  30. 
The  first  piece  ("first,"  perhaps,  because  first 
assigned  to  them)  which  they  repaired  is  men- 
tioned in  ver.  23,  where  Malchijah  is  called  Ben- 
jamin. The  Harim  and  the  Pahath  mnab,  who 
are  mentioned  as  the  fathers  of  Malohijah  and 
Hashub,  who  repaired  this  second  piece,  were 
probably  remote  ancestors,  Harim  being  the 
third   of  the   twentj-four  who   in  David's  time 


CHAP.  III.  1-32. 


IV 


gave  name  to  the  priestly  divisious  or  courses 
(1  Chron.  xxiv.  8),  and  Pahath-moab  being  one 
of  the  chiefs  of  families  who  came  back  with 
Zerubbahel  a  century  before  (see  ch.  vii.  11). 
The  name  Pahath-moab  (governor  of  Moab)  i> 
one  of  the  evidences  of  a  close  connection  with 
Moab  on  the  part  of  some  of  the  families  of 
Israel.  Elimelech's  residence  in  Moab  and  Da- 
vid's use  of  Moab  as  a  place  of  safety  for  his 
family  are  other  evidences.  (See  also  1  Chron. 
iv.  22  for  another  allusion.) 

The  Tower  of  the  Furnaces,  Migdal  hat- 
tannurim  would  naturally  fall  into  the  neighbor- 
hood of  the  Jatfa  Gate,  and  may  be  represented  by 
the  north-eastern  tower  of  the  citadel,  which  Dr. 
Robinson  identifies  with  Herod's  tower  of  Hip 
picus.     (See  Excursus.) 

Ver.  12.  Shallum.  the  son  of  Halohesh. 
Halo'hesh,  or  Hallo'hesh,  is  another  ancestral 
name,  and  not  that  of  an  immediate  father.  (See 
ch.  x.  24.)  He  and  his  daughters  not  ruling, 
but  building.  The  zeal  of  these  women  is  em- 
phasized. 

Ver.  13.  The  valley-gate.  See  on  ch.  ii. 
13.  Hanun  and  the  inhabitants  of  Za- 
noah. — Hanun  is  called  in  ver.  30,  "the  sixth 
son  of  Zalaph."  Zanoah  was  about  twelve  miles 
west  of  Jerusalem. 

The  dung-gate.     See  on  ch.  ii.  13. 

Ver.  14.  The  ruler  of  part  of  Beth-hacce- 
rem,  or  the  ruler  of  the  circuit  of  Beth-haccerem. 
Beth-haccerem  was  near  Tekoa,  and  was  a  height 
where  a  beacon  could  be  displayed  (Jer.  vi.  1). 
It  is  identified  by  modern  travellers  with  Jebel 
Fureidis.  or  the  Frank  Mountain. 

Ver.  15.  Gate  of  the  Fountain. — See  ch 
ii.  14.  Shallum  the  son  of  Col-hozeh,  a 
Judahite  (ch.  xi.  5).  The  ruler  of  part  of 
Mizpah,  or  the  ruler  of  the  circuit  of  Mizpah. 
The  circuit  of  Mizpah,  and  Mizpah  itself,  had 
different  rulers.  (See  ver.  19.)  Covered  it. 
Probably  equivalent  to  "laid  the  beams  thereof" 
of  vers.  3,  6.  The  pool  of  Siloah,  by  the 
king's  garden,  Brrechath  hash  Shelah,  legan 
ham-melek.  It  is  Shiloah  in  Isaiah,  and  Shelah 
here.  The  pool  is  the  present  Birket  Sil- 
wan,  and  probably  includes  the  Birket  el- 
Hamra.  It  was  outside  the  city,  near  the  Tyro- 
poeon  valley,  where  it,  enters  the  valley  of  the 
Son  of  Hinnom  Just  at  this  junction  was  the 
king's  garden  (see  2  Kings  xxv.  4,  and  Joseph., 
A.  J.  7,  11),  watered  by  this  pool.  It  receives 
its  water  through  a  subterranean  canal  under 
the  lower  end  of  Ophel  (the  ridge  running  south 
from  the  temple-area)  from  the  Fountain  of  the 
Virgin,  on  the  west  side  of  the  Kidron  valley. 
The  old  wall  probably  embraced  all  Zion,  run- 
ning along  its  southern  brow,  and  stretched  over 
to  Ophel,  in  the  neighborhood  of  the  pool  of 
Siloam,  the  fountaiu-g  lie  being  nearby. 

The  stairs  that  go  down  from  the  City 
of  David  would  then  be  an  access  to  the  Tyro- 
poeon  from  Zion,  ending  in  this  neighborhood  of 
the  pool.     (See  Excursus.) 

Ver.  16.  The  ruler  of  the  half  part  of 
Beth-zur,  or  the  ruler  of  half  the  circuit  of  Beth- 
zur.  Beth-zur  is  about  four  miles  north  of  He- 
bron. Unto  the  place  over  against  the 
sepulchres  of  David,  and  to  the  pool  that 
was   made,   and   unto   the   house  of  the 


mighty. — The  sepulchres  of  David  were  proba- 
bly the  same  as  the  sepulchres  of  the  kings  (2 
Chron.  xxviii.  27,  et  al.),  and  we  may  place  them 
somewhere  on  Zion  (1  Kings  ii.  10).  The  part 
of  the  wall  here  designated  would  be  that  on 
Ophel,  opposiie  that  portion  of  Zion  where  the 
sepulchres  were,  the  valley  of  the  Tyropoeon 
being  between.  The  "pool  that  was  made" 
may  be  the  present  fountain  of  the  Virgin,  which 
perhaps  Hezekiah  formed  with  its  remarkable 
galleries  (see  Capt.  Warren's  account  in  "the 
Recovery  of  Jerusalem")  for  the  supply  of  Ophel 
(see  2  Kings  xx.  20).  The  "house  of  the 
mighty"  (heth-hag-geborim)  we  have  no  clue  to. 

Ver.  17.  The  ruler  of  the  half  part  of  Kei- 
lah  in  his  part,  or  the  ruler  of  the  half  circuit  of 
Keilah  for  his  circuit.  Those  of  the  other  half- 
circuit  of  Keilah  are  next  mentioned. 

Ver.  19.  The  ruler  of  Mizpah  another 
piece. — The  first  piece  is  given  in  ver.  7.  Over 
against  the  going  up  to  the  armory  at  the 
turning  of  the  wall. — Rather,/™™  opposite  the 
ascent  of  the  armory  of  the  corner.  The  armory  of 
the  corner  was  perhaps  at  an  angle  in  the  eastern 
Ophel  wall. 

Ver.  20.  Baruch  the  son  of  Zabbai  is  ho- 
norably mentioned  for  his  distinguished  zeal. 
He  worked  at  a  second  piece  from  the  corner 
mentioned  above  to  the  high-prit  si's  house,  which 
seems  to  have  been  on  Ophel.  Perhaps  this  Ba- 
ruch's  first  piece  of  work  has  slipped  from  the 
text.  Zabbai  may  be  the  same  mentioned  in 
Ezra  X.  28.     Baruch  may  be  the  priest  of  ch.x.6. 

Ver.  21.  Meremoth,  the  son  of  Urijah,  the 
son  of  Koz. — See  on  ver.  4.  As  a  conspicuous 
priest,  it  was  appropria'e  that  he  should  be 
connected  with  the  work  on  the  wall  in  front  of 
the  high-priest's  house. 

Ver.  22.  The  men  of  the  plain. — The  word 
translated  "plain'"  is  kikkar,  which  is  generally 
used  for  the  Jordan  valley,  but  in  ch.  xii.  28  it 
is  used  of  the  environs  of  Jerusalem.  It  literally 
signifies  a  circuit.  As  no  qualifying  word  or 
phrase  is  found  here,  this  kikkar  is  probably  the 
Jordan  valley. 

Ver.  23.  Benjamin  (see  on  ver.  11)  one  of 
the  descendants  of  Harim.  (See  Ezra  x.  32.) 
Hashub  was  son  (or  descendant)  of  Pahath- 
moab.  (See  on  ver  11.)  Their  house  may 
refer  only  to  Benjamin,  who  was  a  priest  (one 
of  the  Bene-Harim),  llasbub,  perhaps,  being  in 
some  way  allied  to  him. 

Azariah  may  be  the  Levite  mentioned  in  ch. 
viii.  7. 

Vers.  24,  25.  Binnui  is  the  Levite  mentioned 
in  chs.  x.  9  and  xii.  8.  Unto  the  turning  of 
the  wall,  even  unto  the  coiner. — Or,  unto 
the  corner  of  the  wall  and  unto  the  turret.  By  this 
seems  to  be  intended  the  corner,  where  the  "tower 
which  lieth  out"  (ver.  25)  formed  a  projection. 
Capt.  Warren  found  about  four  hundred  feet 
south-west  of  the  south-east  corner  of  the  temple 
area  the  remains  of  an  outlying  tower  to  the 
wall,  which  he  conjectures  may  be  the  "  tower 
which  lieth  out."  This  tower  is  described  in 
the  next  verse  as  the  tower  which  lieth  out 
from  the  king's  high  house. — Solomon's  pa- 
lace, doubtless,  occupied  the  south-east  corner 
of  the  present  Haram.  It  probably  had  a  high 
fortified  position  extending  south  to  the  Ophel 


la 


THE  BOOK  OF  NEHEMIAH. 


wall  (see  Capt.  Warren's  map).  This  part  was 
perhaps  built  by  Jotham  (2  Chron.  xxvii.  8),  or 
Hezekiah  (2  Chrou.  xxxii.  5),  or  Manasseh  (2 
Chron.  xxxiii.  14).  The  height  of  Manasseh's 
building  is  especially  mentioned. 

The  court  of  the  prison  is  6poken  of  in 
Jer.  xxxii.  2  as  appertaining  to  the  king's 
house. 

Ver.  26.  Moreover  the  Nethinim  dwelt 
in  Ophel.  Some  with  the  Syriac,  insert  the 
relative  and  read,  "  the  Nethinim  who  dwelt  in 
Ophel,"  and  then  supply  Ihe  verb  "repaired." 
This  is  not  needed.  We  may  count  this  an  in- 
terjected statement,  showing  what  an  important 
Bite  had  been  given  to  the  Nethinim.  See,  more- 
over, the  VinK  of  ver.  27,  referring  to  Pedaiah. 
The  water-gate  was,  perhaps,  a  gate  opening 
into  the  subterranean  water  galleries,  lately  dis- 
covered by  Capt.  Warren.  If  so,  then  the  Ne- 
thinim dwelt  in  all  Ophel  from  a  point  a  little 
north  of  the  Fountain  of  the  Virgin  to  this 
"tower  which  lieth  without,"  that  is,  along  a 
distance  of  about  eight  hundred  feet.  This  po- 
sition of  the  water-gate  answers  to  the  narrative 
in  ch.  xii.  37.     (See  Excursus.) 

The  Nethinim  (».  «.,  dedicated  ones)  were 
servants  of  the  temple,  who  performed  the  me- 
nial duties  of  the  precinct.  In  Josephus  they 
are  kpodovloi  (temple-servants).  They  were  ap- 
pointed by  David  (Ezra  viii.  20),  as  another  guild 
of  service  (Solomon's  servants,  or  Andh6  Sbelo- 
moh)  was  appointed  by  Solomon  (Ezra  ii.  58). 
The  Levites,  as  compared  with  the  priests,  were 
called  Nethunim  (Num.  viii.  19),  a  word  of  the 
same  signification  as  Nethinim.  (Comp.  the 
K'tib  of  Ezra  viii.  17.)  Perhaps  David's  Ne- 
thinim were  the  Gibeonites  (hewers  of  wood  and 
drawers  of  water)  restored  to  their  service  in  a 
regular  manner,  after  a  dispersion  of  their  num- 
ber in  Saul's  time.      (See  2  Sam.  xxi.  2.) 

Ver.  27.  The  Tekoites  repaired  their  first 
piece  near  the  old  gate  (ver.  5). 

The  great  tower  that  lieth  out  is  proba- 
bly the  same  as  "the  tower  that  lieth  out"  of 
ver.  25. 

The  wall  of  Ophel  would  be  the  southern 
wall  of  the  temple-area  where  it  joined  the  dis- 
trict of  Ophel. 

Ver.  28.  The  horse-gate  was  where  Atba- 
liah  was  slain.  It  was  between  the  temple  and 
the  palace.  This  would  put  it  about  200  feet 
north  of  the  present  S.  E.  corner  of  the  Harani 
(See  2  Chron.  xxiii.  15,  and  Jer.  xxxi.  40).  The 
part  from  the  "  wall  of  Ophel"  to  the  horse-gate 
(Sha'ar  Has-susim)  was  probably  in  good  order, 
as  it  was  the  wall  of  the  old  royal  palace,  and 
had  been  occupied  by  the  governors  of  the  city. 
Hence  it  is  not  mentioned  as  rebuilt  at  this  time, 
but  the  next  builders  to  the  Tekoites  begin  from 
above  (i.  e.,  up  the  Kidron)  the  horse-gate.  (See 
Excursus). 

Ver.  29.  The  keeper  of  the  east  gate.— 
This  Sha'ar  ham-mizrah  is  the  sha'ar  hak-kadmoni 
of  Ezek.  xi.  1,  one  of  the  inner  temple-gates,  not 
a  city  gate.  If  this  Shemaiah,  the  son  of 
Shechaniah,  is  the  same  as  the  one  mentioned 
in  1  Chron.  iii.  22,  then  he  was  a  descendant  of 


the  kings,  and  his  title  may  have  been  one  of 
honor  only.  He  may,  however,  have  been  an- 
other and  a  Levite. 

Ver.  30.  Hananiah.  See  on  ver.  8.  Hanun 
another  piece. — See  on  ver.  13.  Meshullam 
the  son  of  Berechiah.     See  on  ver.  4. 

Ver.  31.  The  place  of  the  Nethinim  and 
of  the  Merchants  over  against  the  gate 
Miphkad  and  to  the  going  up  of  the  cor- 
ner. Lit.  The  house  of  the  Nethinim  and  the 
traders  opposite  the  gate  of  the  visitation  even  to  the 
ascent  of  the  projecting  turret.  The  "house"  ot 
the  Nethinim  and  traders  was  not  their  dwelling- 
place,  but,  we  suppose,  the  place  where  under 
the  direction  of  the  Nethinim  the  traders  (see 
Matt.  xxi.  12)  brought  their  doves,  etc.,  for  sale 
to  worshippers.  We  may  place  it  near  the  north- 
east angle  of  the  Haram.  For  the  gate  Miphkad, 
see  Excursus.  The  ascent  of  the  turret  would  be 
the  stairs  at  the  north-east  angle  leading  up  to 
a  corner-tower,  not  far  from  the  sheep  gate. 

Ver.  32.  The  goldsmiths  may  have  been 
also  connected  with  these  matters  of  the  Nethi- 
nim and  traders. 

For  a  plan  of  the  walls  of  the  city,  see 
Excursus. 

From  this  outline  it  will  be  9een  that  only 
those  gates  whose  bars  and  locks  and  doors  are 
mentioned  do  we  consider  a9  belonging  to  the 
city  wall,  to  wit: 

1.  Sheep-gate,   ver.  1. 

2.  Fish-gate,    ver.  3. 

3.  Old-gate,    ver.  6. 

4.  Valley-gate,    ver.  13. 

5.  Dung-gate,    ver.  14. 

6.  Fountain-gate,    ver.  15. 

The  other  gates  are  not  spoken  of  as  now  con- 
structed, and  we  take  them  to  be  inner  gates  be- 
longing to  the  inner  temple  and  palace  divisions, 
to  wit: 

1.  Water-gate,   ver.  26. 

2.  Horse-gate,   ver.  28. 

3.  East-gate,   ver.  29. 

4.  Gate  Miphkad,    ver.  81. 

We  also  consider  the  wall  along  the  southern 
brow  of  Zion  to  have  continued  across  the  Tyro- 
poeon  to  Ophel  near  the  pool  of  Siloam. 


HISTORICAL   AND   ETHICAL. 

1.  Eliashib's  connection  with  Sanballat  and 
Tobiah  (chap.  xiii.  7,  28)  must  have  taken  place 
at  a  later  date,  when  Nehemiah  had  returned  to 
Susa,and  was  not  expected  to  revisit  Jerusalem. 
If  the  high-priest  had  already  made  those  scan- 
dalous alliances.  Nehemiah  certainly  would  have 
taken  him  to  task,  and  the  record  of  such  repri- 
mand would  have  been  here  given.  With  a  heart 
disaffected,  Eliashib  nevertheless  takes  his  place 
in  the  rebuilding  of  the  wall.  His  prominence 
in  the  work  was  doubtless  a  great  help  to  Ne- 
hemiah. 

2.  It  is  an  interesting  feature  of  this  wall- 
building  that  those  whose  local  interests  were  far 
off,  as  at  Jericho,   Tekoah,  and  Beth-zur,  took 


CHAP.  111.   1-32. 


ID 


such  deep  interest  and  such  conspicuous  part  iu 
the  work.  The  old  love  for  Zion  and  for  the 
temple  was  still  warm  in  the  breasts  of  the  re- 
turned Jews.  They  felt  that  the  true  life  of  the 
nation  flowed  from  Jerusalem  ag  the  central 
heart.  Their  union  in  this  work  was  a  powerful 
means  of  renewing  their  patriotic  affection  and 
strengthening  the  interests  of  the  commonwealth. 
Co-working  for  defence  always  brings  souls  toge- 
ther; and  when  the  co-working  is  in  defence  of 
the  citadel  of  religion  and  country,  the  strongest 
bond  of  union  is  formed.  The  wall-buildings 
formed  a  strong  basis,  on  which  Nehemiah  could 
introduce  his  reforms. 

3.  However,  there  must  have  been  many  who 
refused  the  service,  and  were  apathetic,  if  not 
hostile  to  the  work.  Otherwise  we  should  not  see 
some  of  them  engaged  doing  a  second  piece  of  the 
wall,  and  perhaps  a  longer  list  of  leaders  in  the 
service  would  be  recorded.  It  is  not  to  be  be- 
lieved that,  if  the  high-priest  himself  was  in- 
clined to  ally  himself  to  Sanballat,  there  were 
not  many  others  who  had  no  hearty  interest  in 
the  restoration  of  Jerusalem's  glory.  The  nobles 
of  Tekoah  (ver.  5)  were  but  samples  of  a  large 
number. 

4.  And  yet,  again,  the  thirty-four  leaders 
whose  names  are  given  us  cannot  be  considered 
as  the  only  chief  men  engaged  in  the  wall-build- 
ing. Other  prominent  men  whose  names  occur 
later  in  the  book  may  have  held  office  under 
them,  and  hence  are  here  unmentioned. 


HOMILETICAL   AND   PRACTICAL. 

Ver.  1.  The  importance  of  Zion's  walls.  1) 
For  uniting  the  congregation,  the  congregation 
must  be  able  to  shut  itself  off  and  secure  itself 
to  protect  its  peculiar  goods.  2)  For  exclusion 
of  the  world, — the  world  must  be  kept  at  a  dis- 
tance, so  long  as  it  only  strives  to  rob  the  goods 
of  the  congregation. 

Vers.  1,  2.  The  precedence  of  the  high-priest 
in  making  the  city  of  God  secure.  1)  He  him- 
self is  the  first  to  build.  2)  By  this  he  conse- 
crates the  work  of  the  others.  3)  He  is  a  pledg? 
for  the  success  of  the  work. — The  duty  of  build- 
ing the  walls  of  Zion.  1)  For  those  in  authority 
(as  Nehemiah),  who  have  to  incite  and  uphold 
the  priests  and  people  in  their  work.  2)  For  the 
priests  who  are  not  exalted  above  the  common 
obligation. — 3)  For  the  people  whose  members 
must  not  forget  in  their  household  and  inferior 
cares,  those  which  are  higher  and  more  uni- 
versal.— Bede:  Qui  porlas  et  turves  sedificant,  per 
quas  vel  civet  ingrediantur  vel  arceanfur  inimici, 
ipsi  sunt  prophetse,  apastoH,  evangelists,  per  quos 
nobis  forma  et  ordo  fidei  ac  rectse  operalionis,  per 
quam  unitatem  ecclesUe  sanctse  inlrare  debeamus. 
ministrata  est,  quommque  verbis,  qualiter  adversa- 
ries veritatis  redarguamus  ac  repellamus,  discimus. 
Qui  vera  reliqms  verbis  cr.lruunt,  ipsi  stmt  pastores 


el  doctores. — Starke:  The  clergy  should  set  to 
work  first  in  building  tho  city  of  God,  and  pre- 
cede others  by  a  good  example.  The  memory  of 
those  who  have  rendered  services  to  the  church 
aud  to  the  commonwealth  remains,  justly, 
blessed.  Prov.  10:7.  The  most  powerful  and 
richest  people  do,  generally,  the  least  in  the 
temporal  and  spiritual  edifice  of  the  city  of  God. 
Happy  he  who  willingly  pu's  on  tho  light  and 
easy  yoke  of  Christ  at  the  building  of  the  spi- 
ritual Jerusalem. 

Ver.  31.  The  honor  of  the  mechanics  and  art- 
ists. 1)  They  may  be,  and  shall  be  at  the  same 
time  priests  of  God.  2)  Their  products  can  and 
shall  serve  for  God's  honor.  3)  Their  doing 
has  in  itself  worth  and  reward. 

Vers.  33-35.  Why  the  world  so  easily  pretends 
that  our  work  will  have  no  result.  1)  Because 
in  truth  of  ourselves  we  are  not  capable  of  great 
efforts:  only  the  sacrifice  and  the  power  of  Christ 
can  make  us  willing  and  endow  us  with  perse- 
verance. 2)  Because  in  truth  the  work  is  indeed 
altogether  too  lofty  and  glorious, — -only  the  Spirit 
of  Christ  can  consecrate  us  to  it.  3)  Because 
the  world  only  sees  that  which  is  before  its  eyes ; 
there  is,  however,  something  higher. — Starke: 
Fleshly-minded  spirits  consider  the  undertaking 
and  the  work  of  God's  children  as  contemptible 
and  small,  and  measure  it  according  to  their 
standard.  Wisd.  v.  3 ;  2  Kings  xix.  10  There 
are  different  degrees  among  the  godless,  in  re- 
gard to  their  wickedness.  The  worst  are  those 
who  notonly  do  wickedly  themselves,  butalsocan- 
not  bear  to  see  others  doing  good,  and  express  their 
rage  in  poisonous  jeers.    John  x.  32 ;  Ps.  cix.  4. 

Vers.  36-38.  Prayer  is  the  most  powerful 
weapon  against  the  enemy.  1)  It  secures  to  us 
the  best  allies.  2)  It  makes  us  sure  of  the  weak- 
ness of  the  enemy.  If  they  are  Hod's  enemies  at 
the  same  time,  they  have  God's  holiness  opposed 
to  them,  before  which  nothing  which  is  evil  can 
endure.  3)  It  pledges  the  final  victory  to  us. 
They  can  only  escape  by  change  of  heart. — 
Starke:  When  we  are  in  the  greatest  straits, 
there  God  is  our  safety,  our  rock,  our  strength 
and  refuge,  and  we  must  fly  to  Him  in  prayer. 
2  Chr.  xx.  12 j  Prov.  xviii.  10;  Nah.  i.  3. 

Ver.  38.  The  blessing  of  the  oppression  which 
the  scorn  of  the  world  exercises  upon  us.  1) 
We  work  the  more  steadily  under  it,  we  do  not 
indeed  know  how  long  the  evening  will  permit 
us  to  work.  2)  The  joy  in  the  work  increases  as 
surely  as  it  is  elevating  to  bear  the  disgrace  of 
Christ.  3)  The  work  advances  so  much  the 
better.  Starke:  In  the  work  of  the  Lord  we 
must  confidently  proceed,  heedless  of  all  opposi- 
tion. 2  Tim.  iv.  3-5.  At  pleasure's  call  nil 
work  seems  small,  therefore  he  not  slothful  in 
what  you  should  do  Rom.  xii.  11;  Prov.  vi.  6. 
If  God  has  given  us  successful  progress  in  our 
work,  this  should  be  an  admonition  to  us  that 
we  should  the  more  boldly  persist  in  pursuing 
our  calling. 

8 


20  THE  BOOK  OF  NEHEMIAH. 


Chapter  IV.  1-23. 

1  But  [and]  it  came  to  pass  that  when  Sanballat  heard  that  we  builded  the  wall, 

2  he  was  wroth,  and  took  great  indignation,  and  mocked  the  Jews.  And  he  spake 
before  his  bretnren  and  the  army  of  Samaria,  and  said,  What  do  these  feeble  Jews  ? 
Will  they  fortify  themselves?  Will  they  sacrifice?  Will  they  make  an  end  in  a 
day  [by  da),  i.  e.,  openly]?     Will  they  revive  the  stones  out  of  the  heaps  of  the 

3  rubbLli  which  are  burned?  Now  [and]  Tobiah  the  Ammonite  was  by  him,  and 
he  said,  Even  that  which  they  build,  if  a  fox  go  up,  be  shall  even  break  down  their 

4  stonewall.  Hear,  O  our  God ;  for  we  are  despised  [a  contempt]:  and  turn  their 
reproach  upon  their  own  head,  and  give  them  for  a  prey  in  the  land  of  captivity. 

5  And  cover  not  their  iniquity,  and  let  not  their  sin  be  blotted  out  from  before  thee; 
for  they  have  provoked  thee  to  anger  before  [they  have  acted  vexatiously  against] 

6  the  builders.  So  built  we  [and  we  built]  the  wall;  and  all  the  wall  was  joined 
together  unto  the  half  thereof:  for  [and]  the  people  had  a  mind  [heart]  to  work. 

7  But  [and]  it  came  to  pass,  that  when  Sauballat,  and  Tobiah,  and  the  Arabians,  and 
the  Ammonites,  and  the  Ashdodites,  heard  that  the  walls  of  Jerusalem  were  made 
up  [that  a  bandage  was  applied  to  the  walls  of  Jerusalem],  and  that  the  breaches 

8  began  to  be  stopped,  then  they  were  very  wroth,  and  conspired  all  of  them  together 
to  come  an  I  to  fight  against  Jerusalem,  and  to  hinder  it  [to  do  wickedness  to  it]. 

9  Nevertheless  [and]  we  made  our  prayer  unto  our  God,  and  seta  watch  against  them 

10  day  and  night,  because  of  them.  And  Judah  said,  The  strength  of  the  bearers  of 
burdens  is  decayed,  and  there  is  much  rubbish ;  so  that  [and]  we  are  not  able  to 

11  build  the  wall.     And  our  adversaries  said,  They  shall  not  know,  neither  see,  till  we 

12  come  in  the  midst  among  them,  and  slay  them,  and  cause  the  work  to  cease.  And 
it  came  to  pass,  when  the  Jews  which  dwelt  by  them  came,  they  said  unto  us  ten 
times,  From  all  places  whence  ye  shall  return  unto  us  they  wilt  be  upon  you  [they 
said  unto  us  ten  times,  i.  e.,  frequently,  from  all  places,  Ye  shall  return  unto  us]. 

13  Therefore  [and]  I  set  in  the  lower  places  [lowest  parts]  behind  the  wall  [at  the 
place  behind  the  wall],  and  in  the  higher  places  [in  the  exposed  parts],  I  even  set 

14  the  people  after  their  families  wita  their  swords,  their  spears,  and  their  bows.  And 
I  looked,  and  rose  up,  and  said  unto  the  nobles,  and  to  the  rulers,  and  to  the  rest 
of  the  people,  Be  not  ye  afraid  of  them:  remember  the  Lord,  which  is  great  and 
terrible,  and  fight  for  your  brethren,  your  sons,  and  your  daughters,  your  wives, 

15  and  your  houses.  And  it  came  to  pass  when  our  enemies  heard  that  it  was  known 
unto  us.  and  God  had  brought  their  counsel  to  nought,  that  we  returned  all  of  us  to 

16  the  wall,  every  one  unto  his  work.  And  it  came  to  pass  from  that  time  forth  [from 
that  day],  that  the  half  of  my  servants  wrought  in  the  work,  and  the  other  half  of 
them  held  both  the  spears,  the  shields,  and  the  bows,  and  the  habergeons;  and  the 

17  rulers  were  behind  all  the  house  of  Judah.  They  which  builded  on  the  wall  and 
they  that  bare  burdens,  with  those  that  laded,  [while  carrying]  every  one  with  one 

18  of  his  hands  wrought  in  the  work,  and  with  the  other  hand  held  a  weapon.  For 
[and]  the  builders,  every  one  had  his  sword  girded  by  his  side,  and  so  builded. 

19  And  he  that  sounded  the  trumpet  was  by  me.  And  I  said  unto  the  nobles,  and  to 
the  rulers,  and  to  the  rest  of  the  people,  The  work  is  great  and  large,  and  we  are 

20  separated  upon  the  wall,  one  far  from  another.     In  what  place  therefore  ye  hear 

21  the  sound  of  the  trumpet,  resort  ye  thither  unto  us:  our  God  shall  fight  for  us.  So 
[and]  we  labored  in  the  work:  and  half  of  them  held  the  spears  from  the  rising  of 

22  the  morning  till  the  stars  appeared.  Likewise  at  the  same  time  said  I  unto  the 
people,  Let  every  one  with  his  servant  lodge  within  Jerusalem,  that  [and]  in  the 


CHAP.  IV.  1-23. 


22 


23  night  they  may  be  a  guard  to  us,  and  labor  on  the  day  [by  day].  So  [aud]  neither 
I,  nor  my  brethren,  uor  my  servants  nor  the  men  of  tue  guard  which  lolluwed  me, 
none  of  us  put  oli'our  clothes,  saving  that  every  one  put  them  otf  lor  washing. 

TEXTUAL   AND    GRAMMATICAL. 

16.  The  1  seems  to  be  misplaced.    It  should  be  with  O^JQn,  and  ilut  with  DTI^^n.    Or  the  words  may  have 

■  •  t  -  •  T  :  T 

changed  pbres. 

17.  In  D'J/  jj?  the  \0  takes  the  place  of  D. 

22.  Note  the  absence  of  'j  with  "|OB?a  and  njilho. 


EXEGETICAL  AND   CRITICAL. 

The  Hindrances    (1)  From  Sanballat  and  his  allies. 

(N.  B. — Vera.  1-6  are  in  the  Heb.  vers.  33- 
38  of  ch.  3). 

Ver.  1.  Mocked  the  Jews. — Sanballat  was 
evi  lently  afraid  to  use  violence  directly  on  ac- 
count of  the  favor  shown  by  the  Persian  monarch 
to  the  Jews.  His  great  rage  could  exhibit  itself 
only  in  mockery. 

Ver.  2.  Before  his  brethren,  ('.  e.,  Tobiah 
and  ins  brethren  in  council.  The  army  of  Sa 
maria. — It  is  likely  that  Sanballat  had  actually 
brought  an  armed  force  in  sight  of  the  city  to 
intimidate  the  Jews.  In  a  speech  to  his  officers 
he  uses  the  language  of  mockery  here  given, 
Will  they  fortify  themselves? — Perhaps. 
will  they  help  themselves?  Keil,  comparing  Ps.  x. 
14,  reads  it  "  will  they  leave  it  to  themselves?" 
which  is  harsh.  (See  on  ch.  iii.  8  for  the  use 
of  this  word  azah).  Will  they  make  an  end 
in  a  day  ?  Rather,  will  they  make  an  end  (i,  e., 
accomplish  it)  by  day  (i.  e.,  openly).  So  bay- 
yom  in  Gen.  xxxi.  40;  Prov.  xii.  16;  Judg. 
xiii.  10. 

Ver.  3.  Now  Tobiah  the  Ammonite  was 
by  him. — The  style  of  phrase  in  this  verse  sug- 
gests what  we  have  already  supposed,  that  when 
Sanballat  addressed  his  armed  men  he  was  in 
sight  of  Jerusalem,  looking  with  Tobiah  and 
Others  at  the  Jews'  work. 

Ver.  4.  Hear,  O  our  God. — Eight  times  in 
this  book  Nehemiah  interjects  a  prayer.  They 
are  prayers  while  writing,  not  while  acting. 
The  grounds  of  this  prayer  are,  (1)  God's  people 
are  despised  ;  (2)  excited  to  fear  by  the  enemy. 
As  in  the  imprecatory  psalms,  there  is  a  pro- 
phetic power  in  this  prayer.  The  prayer  anti- 
cipates God's  justice. 

Ver.  5.  They  have  provoked  thee  to  an- 
ger befoie  the  builders.  Rather,  they  have 
vexed  (with  alarm)  the  builders.  So  kaas  in  Ezek. 
xxxii.  0.  The  lenegrd  is  that  of  hostility  as  in 
Dan.  x.  VA. 

Ver.  6.  Unto  the  half  thereof  in  height. 
The  people  had  a  mind  to  work. — The  dis- 
affected (incmding  prohably  the  high-priest  or 
at  least  many  of  his  family)  were  a  few,  and  they 
had  to  yield  to  the  zeal  of  the  great  mass.  Pa- 
triotism, piety  and  security  made  the  wall-build- 
ing a  popular  work.  (The  fourth  chapter  in  the 
Heb   divisions  begins  here). 

Ver.  7.  The  Arabians. — Those  in  Samaria. 
See  on  ch.  ii.  19.  The  Ammonites. — Tobiah's 
influence  had  probably  induced  many  Ammo- 
nites to  take   active  part  with   Sanballat  in  op- 


posing the  Jews.  If  Sanballat  was  a  Moabite  (as 
we  suppose),  that  fact  would  account  for  an  Ani- 
monitish  alliance,  as  the  two  nations  of  Moab 
aud  Amnion  were  always  closely  united,  espe- 
cially against  Israel.  The  Ashdodites.  with 
the  Philistine  traditional  hatred,  remained  hos- 
tile to  the  Jews  until  Jonathan,  brother  of  Judas 
Maccabeus,  three  hundred  years  after  this,  de- 
stroyed Ashdod  at  the  defeat  of  Apollonius. 

That  the  walls  of  Jerusalem  were  made 
up.  —  Lit.,  that  a  bandage  was  ayplted  t>  the  walls 
uf  Jerusalem.     So  in  2  Chrou.  xxiv.  13. 

Ver.  8.  To  hinder  it. — Lit.,  to  do  wider  in<  •  .,• 
to  it.  (So  the  word  la  ah  in  Isa.  xxxii.  6).  These 
various  nationalities  might  suppose  that  by  acting 
in  concert,  they  could  show  to  the  Persian  king 
they  were  only  acting  in  his  behalf  for  the  safety 
of  the  empire  against  an  insurrectionary  move- 
ment of  the  Jews.  An  attack  of  Sanballat  alone 
might  readily  be  understood  at  court  as  a  matter 
of  personal  jealousy  and  aggrandizement.  Hence 
the  confederacy. 

Vers.  10-12.  And  Judah  said  ....  and  our 
adversaries  said  .  .  .  the  Jews  which  dwelt 
by  them  said.  Here  were  three  sources  of 
discouragement:    (1)   The  severity  of  the  work. 

(2)  The  threat  of  destruction  by  the  confederacy. 

(3)  The  recall  of  the  country  Jews  from  the 
work  by  their  timid  fellows. 

They  said  unto  us  ten  times,  From  all 
places  whence  ye  shall  return  unto  us 
they  will  be  upon  you. — Rather,  They  said 
unto  us  ten  tin's  (i.e.,  frequently),  From  all  places 
ye  shall  return  unto  us.  The  Jews  from  the  out- 
side towns  that  were  near  the  enemy  came  to 
Jerusalem  and  endeavored  to  make  their  towns- 
men desist,  through  fear  of  injury  from  Sanbal- 
lat.     [Th-  Heb.  Asher  as  in  Esther  iii.  4.] 

Ver.  13.  Therefore  set  I  in  the  lower 
places  behind  the  wall  and  on  the  higher 
places  I  even  set,  etc.  —  Rather,  Therefore  set  I 
in  the  lowest  parts  at  the  place  behind  the  wall,  in  the 
exposed  parts,  I  even  set,  etc.  Nehemiah  placed 
'tetachments,  properly  armed,  at  such  points  of 
the  wall  as  had  attained  the  least  height  and 
were  thus  most  exposed  to  attack.  These  de- 
tachments were  formed  of  the  families  who  had 
been  working  at  the  portions  of  the  wall  where 
these  gaps  were.  There  was  a  temporary  cessa- 
tion  from  the  work.  "The  lowest  parts"  and 
"the  exposed  parts"  are  in  apposition.  "The 
higher  places"  (E.  V.)  is  a  mistaken  rendering. 
The  word  tsehihi  means  ''a  dry  or  bare  place 
(comp.  Ezek.  xxvi.  4-14),  and  hence  by  a  meta- 
phorical use.  ;in  exposed  part  of  the  wall. 

Ver.  14.  And  I  looked. — Implying  perhaps 
an  observation  of  some  fear  on  the  part  of  the 


22 


THE  BOOK  OF  NEHEMIAH. 


iliffereut  classes  of  the  community.  Or  it  may 
refer  to  a  simple  review  of  the  defenders  in  their 
positions. 

Ver.  15.  We  returned  all  of  us  to  the  wall 
every  one  unto  his  work. — This  shows  that 
there  hud  been  a  cessation  of  the  work  at  the 
first  alarm. 

Ver.  IB.  My  servants  cannot  be  equal  to 
''my  subjects''  as  some  hold,  for  naar  could  not 
be  so  used  by  Nehemiah,  nor  would  he  consider 
the  people  of  Judah  in  the  light  of  subjects. 
Nehemiah  had  probably  a  special  band  of  men 
attached  to  his  person,  either  by  order  of  the 
king  of  Persia,  or  by  the  will  of  the  people  at 
Jerusalem.  To  these  we  suspect  reference  is 
here  made.  There  is  adistinctiou  made  between 
these  and  the  others.  These  divided  themselves 
into  two  parts,  the  one  working  while  the  other 
kept  guard;  but  the  others  held  a  weapon  while 
they  wrought  (ver.  17).  Habergeon.  Old  Eng- 
lish for  "coat  of  mail."  From  hals  (neck)  and 
bergen  (to  protect). 

Ver.  17.  Read  The  builders  of  the  wall  and  the 
burden-bearers  while  carrying.  The  builders  and 
the  burden-bearers  each  bore  a  javelin  (shelah) 
in  one  hand,  the  builders  (as  distinct  from  the 
burden  bearers)  also  wearing  a  sword,  as  we  see 
in  ver.  18. 

Ver.  18.  For.— Read  "And."  The  signal 
trumpet  was  directly  under  Nehemiah's  order,  as 
commander  of  the  defence, 

Ver.  22.  Lodge  within  Jerusalem. — That 
is,  during  the  alarm,  those  that  had  their  homes 
in  the  villages  and  distant  towns  should  now  con- 
tinue night  and  day  in  the  city. 

Ver.  23.  Only  Nehemiah  and  his  immediate 
family  and  attendants  are  here  referred  to  as  not 
putting  off  their  clothes.  It  became  them  to  be 
patterns  of  watchfulness  and  and  diligence  to  the 
rest. — Saving  that  every  one  put  them  off 
from  washing. — A  puzzling  sentence.  It  is 
literally  "man  his  weapon  the  water."  The 
rendering  of  the  E.  V.  is  in  accordance  with  the 
old  Jewish  authorities  who  regard  shilho  as  a 
verb  of  equivalent  meaning  with  pashat  (to  put 
off).     Probably  some  words  are  lost. 

HISTORICAL    AND    ETHICAL. 

1.  The  wrath  and  great  indignation  of  San- 
ballat  prove  the  insiucerity  of  his  taunts.  If 
the  Jews  were  so  feeble  a  folk  in  his  estimation, 
he  would  not  have  sought  an  alliance  (ver.  8)  to 
fight  against  them.  He  had  good  reason  to  fear 
the  sudden  restoration  of  the  Jewish  power,  and 
was  merely  exercising  that  which  is  praised  as 
political  wisdom  when  he  used  every  energy  to 
thwart  Nehemiah's  purpose.  It  is  probable 
that  in  Galilee  there  existed  a  growing  remnant 
of  Israel  (the  men  of  Babylon,  Cuthah,  Ava, 
Hamalh  and  Sepharvaim  (2  Kings  xvii.  24) 
having  been  settled  by  the  King  of  Assyria  in 
Central  Palestine),  who,  of  course,  sympathized 
with  the  movement  at  Jerusalem.  Sanballat, 
Minuted  between  these  two  fragments  of  Israel, 
was  the  more  alert  to  see  danger  in  Israel's 
growth.  Hence  his  forwardness  to  move  in  the 
matter,  for  he  was  evidently  the  chief  mover, 
although  Arabians,  Ammonites  and  Ashdodites 
ware  ready  enough  to  take  part. 


2.  The  prayer  of  Nehemiah  that  the  enemy's 
reproaehes  might  he  turned  upon  their  own 
head,  and  that  their  sin  might  never  be  forgiven 
(cornp.  Ps.  lxix.  27,  28,  and  Jer.  xviii.  23),  can 
only  be  understood  by  the  soul  that  is  so  allied 
to  God  as  to  see  His  judgraews  proceeding  lorth 
from  His  holiness.  The  final  judgment  by  the 
saints  as  assessors  with  God  (Ps.  cxlix.  6-9  and 
Rev.  iii.  21)  has  the  same  character.  Where 
the  natural  mind  can  only  imagine  revenge,  the 
spiritual  miud  sees  faith  and  holiuess. 

3.  Prayer  did  not  slacken  the  energy  of  the 
Jews.  They  experienced  the  redoubled  zeal 
and  activity  which  all  true  prayer  produces. 
They  made  their  prayer  to  God,  and  set  a  watch 
against  their  foes  day  and  night.  All  the  natu- 
ral means  whether  of  mind  or  matter  form  chan- 
nels through  which  God  conveys  His  grace  in 
answer  to  prayer.  To  stop  these  channels  is  to 
cancel  prayer.  Prayer  was  never  intended  to 
foster  idleness  or  diminish  responsibility. 

4.  The  remembrance  of  the  Lord  is  the  sure 
safe-guard  against  our  afflictions.  David  says; 
"I  have  set  the  Lord  always  before  me;  beciiu^e 
He  is  at  my  right  hand,  I  shall  not  be  moved" 
(Ps.  xv.  8). 

Remembering  the  Lord  is  an  act  of  faith,  a 
new  grasp  upon  His  divine  help,  and,  at  the 
same  lime,  a  purification  of  the  heart.  Forget- 
fulness  of  God  is  the  uuguirdedness  of  the 
soul. 

HOMILETICAL  AND  PRACTICAL. 

Vers.  1-17.  Our  abiding  ta-ks.  1)  From  work 
to  conflict.  ^Vers.  1-8.)  a)  On  account  of  de- 
fying enemies  from  without  andwitliin.  b)  In 
spite  of  faint-hearted  friends,  c)  With  faith  in 
the  Lord.  2)  From  conflict  to  work.  Vers.  9-« 
17.)  a)  Work  remains  the  principal  task,  b) 
It  can  and  must  be  advanced  even  during  the 
preparation  for  conflict ;  the  preparation  for  con- 
flict does  not  hinder,  but  makes  us  active,  zeal- 
ous and  strong,  c)  Laziness  and  ease  must  be 
renounced,  with  self  denial.  Starke:  We  must 
guard  ourselves  well  on  all  sides,  that  the  devil 
may  not  make  a  breach,  for  he  goes  about  us  like 
a  roaring  lion,  1  Pet.  v.  8.  In  the  common 
struggle  againBt  Satan  and  his  hosts  we  must 
support  and  help  one  another.  True  builders  of 
the  church  of  Christ  must  not  only  industriously 
build,  i.  «.,  teach  and  preach,  but  also  diligently 
act  on  the  defensive,  and  resist  all  the  powerful 
incursions  of  the  devil,  and  all  godless  conduct, 
Tit.  i.  9.  In  the  church  militant  we  must  work 
in  full  armor,  and  have  the  sword  of  the  Spirit 
at  hand,  that  we  may  be  a  match  for  temptations, 
Eph.  vi.  16,  17.  God  can  easily  put  to  naught 
the  crafty  attacks  of  the  enemy,  Job  v    12. 

Vers.  1-8-  The  assaults  of  the  people  of  God. 
1)  How  they  originate  against  it  a)  Through 
enemies  who  threaten  to  undo  His  work,  b) 
Through  weak  friends,  who,  in  spite  of,  or,  on 
account  of  watching  and  prayer,  become  de- 
pressed and  dissuaded  from  the  work.  2)  How 
they  are  to  be  overcome,  a)  By  readiness  for 
the  conflict,  h)  By  confidence  in  the  great,  only- 
to-be-feared  God,  who  fights  for  His  people.— 
Bkde:  Plane  hxc  ira  hxreticorum,  hxc  verba  eorum 
sunt,    qui  se   Samaritanos,  hoe   est,  custodes    legit 


CHAP.  V.  1-19. 


23 


Dei,  fnutra  cognominant.  cum  sinl  maxime  Deo  con- 
trurii  ac  legibus  ejus,  ut  potejariidudum  a  domo  David, 
hoc  est,  ab  imitate  Christ i  et  ecclesise  per  heereses  aut 
srbismata  aut  mala  opera  segregali :  gui  ne  sua  forte 
impugnetur  atque    excludalur    impietas,  muros  fidei 
fedi/ieuri  metwunt  .  .  .  Tales  Solent  imbecilles  appel- 
lare  Judteos,  hoc  est,  confessores  tidei,  et  facile  a  gen- 
tibus  superandos,  dum  in  qwitidiano  animarum  cer- 
tamme  plus  amant  vitia  quam  virtutis  victorise  pal- 
nam  obtmere. — Starke:  To  pray  and   keep  good 
watch  are  the  best  means  in  the  time  of  danger, 
Eph.  vi.  18.     This  is  the  way  of  many  people; 
they  innke,  indeed,  a  good  start  in   the   Lord's 
work,  hut  when  it  becomes  hard  they  draw  back, 
and  wish  to  take  no  trouble,  Matt,  xiii    20,  21. 
Honest  souls  should  not  allow  themselves  to  be 
frightened  back  by  them.     Nothing  makes  one 
more   oourageous   in    war  than   to  be   entirely 
assured    that    God    is    with    us,   and    fights    for 
us,  Rom.  viii.   31  ;    Ps.  xxvii.   1. — Our   task    at 
the  time  of  attack.     1)    Towards   defying  ene- 
mies— to  pray  and  watch,  i.  e.,  to  be  prepared 
for  conflict  (vers   1-3).     2)  Towards  depressed 
friends,    who  yet   increase   the   defiance   of  the 
enemy — to  confirm  their  confidence  in  Him  who 
alone  is  to  be  feared,  and  to  sharpen   their  con- 
sciousness of  the  duty  of  the  conflict  (ver  8). — 
What  attacks   befall   the  servants  of  the    Lord 
(as    Nehemiah)    in    their   work    for   the    honor 
of  God.     1)  Through  dangers  on  the  part  of  de- 
fiant  enemies,  who  cannot  endure  the  difference 
between  the  kiugdom  of  God  and  the  world.     2) 
From  the  dejection,  hesitation,  and  foolishness 
on   the  part  of  weak  friends,  who  easily  inter- 
rupt the  work  and  put  it  back.     3)  Through  the 
breaches  in  the  walls  of  Jerusalem,  which  ren- 
der  the    defences    of    the    city    difficult.  —  Our 
duty    to   watch    and    pray.     1)    Its    cause — the 
malice  of  the  enemy,  their  power,  their  aim,  the 
whole  altitude  of  their  hearts  towards  the  king- 
dom of  God.     2)  Its  result :  its  fulfilment  is  diffi- 
cult to  many,  certainly  faithlessness,  increased 
defiance  of  the  enemy,  and  dissuasion  from  the 
work  on  the  part  of  weak  friends  are  excited; 
but  in  contrast  to  these  are  a)  watchfulness — b) 
readiness  for  the  conflict — and  c)  the  increasing 
the  confidence  in  the  Lord. — Bede:   Hoc  est  uni- 
cum  adversus  hostes  universos  ecclesire  suffugium.  ora- 
tio  videlicet  ad  Deum,  et  indistria  doclorum  qui  die 
noefuque  in  lege  ejus  meditantes  corda  fidelntm  contra 
lusidias  diaboli  ac   militum  ejus  pr&dicando,  conso~ 
lando,  exhorlando  priemuniant. 


Vers.  9-17.  What  obligation  due*  I  he  enmity 
of  the  world  against  the  buildiug  of  the  kingdom 
of  God  lay  upon  us?  1)  To  advance  the  build- 
ing with  all  our  might,  in  spite  of  dangers  (vers. 
9.  10).  2)  To  be  armed  while  at  work  (vers.  11, 
12).  3)  To  heed  I  lie  signal  of  the  leader,  when 
he  calls  to  conflict  (vere.  13,  14).  4)  Perseve- 
rance in  the  preparation  for  war  (ver.  15);  joy- 
ful, sacrificing  zeal  in  the  work  (ver.  l(i).  In 
all  positions  severity  towards  ourselves,  particu- 
larly towards  our  love  of  ease,  and  laziness. — 
Starke:  The  church  always  needs  those  distin- 
guished people,  who  can  comfort  the  weak  iu 
faith,  and  timorous,  and  can  give  them  a  certain 
hope  in  the  help  of  God,  1  Thes.  v.  14.  In  Ne- 
hemiah the  rulers  of  the  city,  and  heads  of  the 
church,  have  an  example  of  godliness  in  his  con- 
fidence in  God — of  foresight  and  diligent  watch- 
fulness in  his  management  of  this  important 
work,  and  his  arrangement  of  such  good  order 
and  war  discipline,  also  of  courage  and  boldness 
in  his  proved  heroic  spirit  in  the  midst  of  such 
great  fear,  danger,  and  difficulty  as  that  with 
which  he  was  surrounded  on  every  side  in  this 
difficult  work.  Also  in  the  spiritual  conflict  it  is 
obligatory  upon  teachers  and  watchmen  of  the 
church  that  they  should  set  the  example  in 
watchfulness  and  perception  of  the  public:  good, 
and  not  allow  themselves  to  be  annoyed  by  any 
trouble.     Rev   xvi.  15;  Luke  xii.  35. 

Vers.  11,  12.  The  preparation  for  war  of  the 
Christian.  1)  Why  it  is  necessary  the  Christian 
has  to  build.  His  buildiug  is  an  attack  upon  the 
world,  which  is  irritated  by  it  to  the  conflict. 
2)  In  what  it  consists.  The  Christian  bears,  even 
at  work,  the  right  weapons.  3)  At  what  it  aims. 
We  must  and  will  secure  the  continuance  of  the 
work,  and  cultivate  the  feeling  of  joy  and  assu- 
rance. God  will  exercise  us  at  the  same  time 
in  sobriety,  self-denial,  and  activity.  Vers.  18- 
21.  The  voice  of  our  general  in  face  of  the  ene- 
my 1)  What  it  takes  for  granted — that  we  are 
prepared  for  the  conflict,  even  when  at  work. 
2)  Of  what  it  reminds  us — of  the  greatness  of  the 
work  which  imposes  upon  as  the  building  of  the 
kingdom  of  God  in  others,  and  particularly  in 
ourselves;  and  on  the  many  dangers  connected 
with  it.  3)  What  it  demands — that  we  should 
heed  the  signal  for  conflict,  and  join  ourselves 
with  all  the  faithful  in  the  strife.  4)  What  it 
promises — that  God  will  fight  for  us,  and  finally 
cause  our  work  to  succeed. 


Chapter  V.  1-19. 

1  And  there  was  a  great  erv  of  the  people  and  of  their  wives  against  their  brethren 

2  the  Jews.     For  there  were  that  said,  We,  our  sons  and  our  daughters  are  many ; 
therefore  we  take  up  corn  [perhaps,  our  sons  and  our  daughters  we  mortgage,  that 

3  we  might  buy  corn]  for  them,  that  we  may  eat  and  live.     Some  also  there  were  that 
said.  We  have  mortgaged   our  lands,  vineyards,  and   houses,  that  we  might  buy 

4  corn,  because  of  the  dear'h      There  were  also  that  said,  we  have  borrowed  money 

5  for  the  king's  tribute,  ittd  that  upon  our  lands  and  vineyards.     Yet  [and]  now  our 


THE  BOOK  OF  NEHEMIAH. 


flesh  is  as  the  flesh  of  our  brethren,  our  children  [sons]  as  their  children  [sons]  : 
and  In,  we  bring  into  bondage  our  sons  and  our  daughters  to  be  servants,  and  some 
of  our  daughters  are  brought  into  bondage  already :  neither  is  it  in  our  power  [and 
our  hand  is  uot  to  God]  to  redeem  them;  for  [and]  other  men  have  our  lands  and 
6,  7  vineyards.  And  I  was  very  angry  when  I  heard  their  cry  and  these  words.  Then 
I  consulted  with  myself,  and  I  rebuked  the  nobles,  and  the  rulers,  and  said  uuto 
them,  Ye  exact  usury,  every  one  of  his  brother.    And  I  set  a  great  assembly  against 

8  them.  And  I  said  unto  them,  We,  after  our  ability,  have  redeemed  our  brethren 
the  Jews,  which  were  sold  unto  the  heathen  ;  and  will  ye  even  sell  your  brethren  ? 
or  shall  they  be  sold  unto  us  ?     Then  held  they  their   peace,  and  found   nothing  to 

9  answer  [and  found  no  word].  Also  [and]  I  said,  It  is  not  good  that  ye  do:  ought 
ye  not  to  walk  in  the  fear  of  our  God  because  of  the  reproach  of  the  heathen  our 

10  enemies?     [And]  I  likewise,  and   my  brethren,  and   my  servants  might  exact  or' 

11  [have  lent]  them  money  and  corn:  I  pray  you,  let  us  leave  off  this  usury.  Re- 
store, I  pray  you,  to  them,  even  this  day,  their  lauds,  their  vineyards,  their  olive 
yards,  and  their  houses,  also  the  hundredth  part  of  the  money,  and  of  the  corn,  the 

12  wine  and  the  oil,  that  ye  exact  of  [lent]  them.  Then  [and]  said  they,  We  will  re- 
store them,  and  will  require  nothing  of  them  ;  so  will  we  do  as  thou  sayest.  Th^n 
[And]  I  called  the  priests,  and  took  an  oath  of  them,  that  they  should  do  according 

13  to  this  promise.  Also  I  shook  my  lap  [bosom],  and  said,  So  God  shake  out  every 
man  from  his  house,  and  from  his  labour,  that  performest  not  this  promise  [word], 
even  thus  be  he  shaken  out  and  emptied  [empty]  And  all  the  congregation  said, 
Amen,  and  praised  the  Lord.     And  the  people  did  according  to  this  promise 

14  [word].  Moreover  from  the  time  that  I  was  appointed  [he  (Artaxerxes)  appointed 
me]  to  be  their  governor  in  the  land  of  Judab,  from  the  twentieth  year  even  unto 
the  two  and  thirtieth  year  of  Artaxerxes  the  king,  that  is,  twelve  years,  I  and  my 

15  brethren  have  not  eaten  the  bread  of  the  governor  But  [And]  the  former  gover- 
nors that  had  been  before  me  were  chargeable  unto  the  people,  and  had  taken  of 
them  bread  and  wine,  besides  forty  shekels  of  silver  ;  yea,  even  their  servants  bare 

16  rule  over  the  people  :  but  [and]  so  did  not  I,  because  of  the  fear  of  God.  Yea, 
also  I  continued  in  the  work  of  this  wall,  neither  bought  we  any  land  :  and  all  my 

17  servants  were  gathered  thither  unto  the  work.  Moreover  [And]  there  were  at  my 
table  a  hundred  and  fifty  of  the  Jews  and  rulers,  besides   [and]  those  that  came 

18  unto  us  from  among  the  heathen  that  are  about  us.  Now  [and]  that  which  was 
prepared  for  me  {i.  e.,  at  my  expense)  daily  [for  one  day]  was  one  ox  and  six  choice 
sheep;  als  >  fowls  were  prepared  for  me  (i.  e.,  at  my  expense),  aud  once  in  ten  days 
store  [large  quantity]  of  all  sorts  of  wine:  yet  [anil]  for  all  this  required  not  I  the 

19  bread  of  the  governor,  because  the  bondage  was  heavy  upon  this  people.  Think 
upon  [remember  to]  me,  my  God,  for  good,  according  to  [om.  according  to]  all  that 
I  have  done  for  this  people. 

TEXTUAL   AND   GRAMMATICAL. 

'  Ver.  5.  The  E.  V.  rightly  supplies  an  equivalent  to  0(1137. 

»  Ver.  6.  IpS'l.    This  Niphal  evidently  carries  the  Chaldee,  Syriao,  and  Samaritan  meaning  of  the  verb- 

Oomp.  Dan.  iv.  24  (27)  where  the  derivative  noun  is  used.    The  literal  translation  here  is  "and  my  heart  was  con- 
sulted upon  me."    Why  the  lexicographers  give  it  a  Kal  meaning  I  know  not. 

3  Ver.  15.  inx  is  rightly  rendered  "besides."    After  the  forty  shekels  salary  they  received  the  bread  an 


EXEGETICAL   AND   CRITICAL. 

Hindrances  (2)  from  the  Tyranny  of  Jews  over  one 
another. 
It.  might  at  first  sight  seem  as  if  this  episodical 
chapter  was  out  of  plice,  and  should  properly 
follow  chap  viii.;  but  there  is  no  sound  reason 
why  we  should  not  consider  the  complaint  to 
have  been  made  while  all  were  engaged  in  the 
important  work  of  fortifying  the  city,  as  a  time 
when  it  would  be  the  easier  to  remedy  the  evil 
under  the  pressure  of  the  common  danger. 


•i  e 


Ver.  2.  We,  our  sons  and  our  daughter 
are  many,  etc.  The  error  of  the  Heb.  text  1 
in  writing  rabbim  for  orebim  (requiring  only  one 
letter  prefixed  in  the  Hebrew)  is  very  evident 
(according  to  Houbigant),  so  that  it  should  read 
in  English,  we  have  mortgaged  our  sons  and  our 
daughters  that  we  might  buy  corn.  Compare  the 
structure  of  the  next  verse.  The  complaint  was 
three-fold:  1.  We  mortgage  our  children  for 
food.  2.  We  mortgage  our  estates  for  food.  8. 
We  mortgage  our  estates  for  the  royal  tribute. 
In  all  these  their  brethren  were  the  exactors,  not 
only  acting  tyrannically  towards  them,  but  break- 


CHAP.  V.  1-19. 


25 


<ng  the  written  law  of  God  in  its  spirit  (Ex.  xxii. 
15-27)  as  well  as  in  its  letter  (see  ver.  7). 

Ver.  5.  Neither  is  it  in  our  power.     Lit.  "  and 

»r  liaud  is  not  to  God."     So  Gen.  xxxi.  29. 

Ver.  7.  Then  I  consulted  with  myself. — 
^he  Niphal  use  of  malak  (wayyimmalek)  is  pecu- 
liar, and  suggests  a  peculiar  seuse  in  tbis  place. 
The  Syriac  use  of  the  word  as  '"consult"  (see 
Dan.  iv.  24,  27)  is  probably  the  right  one  here. 
Ye  exact  usury. — The  words  refer  both  to  the 
pledges  and  the  interest  (ver.  11).  And  I  set 
a  great  assembly  against  them. — In  the 
midst  of  the  necessity  of  the  wall-building  Nehe- 
miah  summons  a  great  mass-meeting  of  the  Jews 
(see  the  word  Kehdlah  in  Deut.  xxxiii.  4)  to  have 
this  fraternal  outrage  stopped  instantly  by  the 
force  of  public  opinion. 

Ver.  8.  The  Jewish  colony  had  probably  often 
redeemed  Jews  from  captivity. 

Ver.  9.  Because  of  the  reproach  of  the 
heathen. — That  is,  so  as  to  avoid  giving  them 
an  opportunity  to  reproach  us. 

Ver.  10.  I  likewise,  and  my  brethren 
and  my  servants  might  exact  of  them.— 
Rather :  /  likewise,  that  is,  my  brethren  and  my 
servants  exact  of  them,  or  rather  "lent  them." 
It  is  a  confession  of  Nehemiah  that  he  too  was 
implicated  from  the  fact  that  he  had  found  his 
own  family  engaged  in  the  oppression.  Hence 
he  says :  "let  us  leave  off  this  usury."  The 
law  expressly  forbade  lending  money  to  Jew-i 
on  interest.  See  Ex.  xxii.  25;  Lev.  xxv.  36; 
Deut.  xxiii.  19.  All  the  lands  those  rich  men 
had  acquired  had  been  obtained  in  thisway. 

Ver.  11.  This  hundredth  part  was  probably 
a  monthly  interest,  that  is,  an  interest  at  the 
rate  of  twelve  per  cent,  per  annum.  That  ye 
exact  of  them.     Rather:  "that  ye  lent  them." 

Ver.  12.  The  moral  force  of  the  great  assem- 
bly produced  an  immediate  conformity  to  Neue- 
miah's  demand.  His  action  was  a  masterpiece 
of  management.  The  oath  would  have  greater 
solemnity  as  administered  by  the  priests. 

Ver.  13.  My  lap. — This  is  the  bosom  of  the 
outer  garment  (sinus  togx),  which  was  used  as  a 
pocket.  (See  for  this  significant  action  Acts 
xviii.  6.) 

Ver.  14.  This  verse  and  those  which  follow 
form  an  interruption  of  the  narrative.  They 
show  that  Nehemiah  was  for  twelve  years 
governor  of  Judah,  and  did  not  write  this  his- 
tory till  the  expiration  of  that  time.  The  paral- 
lel between  Nehemiah  and  Washington  in  refu- 
sing salary  while  saving  the  nation  is  striking. 

Ver.  15.  Forty  shekels  of  silver — This 
(like  the  interest  in  ver.  11)  is  prohably  to  be 
reckoned  for  the  month.  The  former  governors 
hud  received  their  table  and  480  shekels  a  year 
as  salary.  The  48  I  shekels  would  be  only  $360 
in  amount  of  silver;  hut  this  would  represent 
in  value  a  large  official  salary  in  that  diy. 

Ver.  16.  A  second  point  to  which  Neheminh 
refers  with  satisfaction  and  as  a  proof  of  his 
disinterested  conduct  is  his  allowing  no  specu- 
lation in  land  on  his  own  part  or  that  of  his 
immediate  attend  tnts. 

Ver.  17.  A  third  point  is  his  free  entertain- 
ment of  a  hundred  and  fifty  Jews,  and  besides 
this  visitors  from  surrounding  nations. 

Ver.  18.  The  bondage. — The  service  needed 


to  the  king  of  Persia  and  also  that  which  was  need- 
ed for  the  restoration  of  their  national  welfare. 

Ver.  19.  Think  upon  me,  my  God,  etc. — 
Rather:  Remember  to  me  for  good  all  which  I  have 
done  to  tlus  people.  It  becomes  necessary  some- 
limes  for  a  man  of  God  to  declare  his  integrity 
against  the  oppositions  and  insinuations  of  ene- 
mies. In  such  cases  he  can  without  presump- 
tion expect  God  to  vindicate  His  faithfulness. 
See  Paul's  words  before  the  Sanhedrim  (Acts 
xxiii.  1),  and  compile  also  2  Cor.  i.  12;  iy.  4; 
2  Tim.  i.  3;   Heb.  xiii.  18. 

HISTORICAL    AND    ETHICAL. 

1.  The  advantage  taken  in  troublous  times 
for  men  to  prey  upon  their  associates  and  kin- 
dred exhibits  the  deep  depravity  of  hum  aw 
nature.  The  violence  of  open  enemies  and  the 
presence  of  surrounding  dangers  should  have 
encouraged  the  virtue  and  piety  of  the  Jews  by 
the  odiousness  of  the  opposite  and  their  sense 
of  weakness  and  need  of  the  Divine  help.  But 
as  often  sailors  on  a  wreck,  or  as  men  (e.  g.  the 
Florentines)  in  the  midst  of  the  plague,  ha«e 
given  themselves  up  to  debauchery  and  revel- 
ling, so  the  Jewish  remnant,  persecuted  and 
straitened,  oppressed  one  another.  It  was  no 
little  bravery  in  Nehemiah  to  face  these  tigers 
of  his  own  nation,  while  guarding  Jerusalem 
from  the  foreign  foe.  A  weak  spirit  would  have 
reasoned  that  it  was  enough  to  do  the  latter, 
and  that  domestic  evils  must  be  endured  until 
a  more  propitious  time  for  their  cure.  That 
"great  assembly"  was  a  grand  token  of 
Nehemiah's  marvellous  energy  and  fertile  re- 
sources. 

2.  Nehemiah's  refusal  of  official  salary  was. 
like  Paul's  refusal  of  support  at  Corinth  and 
Tliessalonica  (2  Cor.  ii.  9;  1  Thess.  ii.  9;  2 
Thess.  iii.  8),  a  waiving  of  an  undoubted  right 
for  the  sake  of  the  higher  good.  Summum  jus 
summa  injuria  is  a  sentiment  which  every  tender 
conscience  must  often  put  into  exercise.  It  sees 
that  the  only  right  is  to  give  up  right.  A  sub- 
lime spirit  discerns  when  lex,  no  longer  rex, 
becomes  nex. 

3.  Nehemiah's  soul  was  frank  with  God. 
There  is  freedom  of  access  to  a  throne  of  grace 
for  every  believer  (Heb.  iv  16).  "Think  upon 
me,  my  God,  for  good,  according  to  all  that  I 
have  done  for  this  people."  is  not  a  presumptu- 
ous conceit,  but  a  child-like  simplicity.  The 
gross  mind  of  the  world  would  confuund  the 
two.  Where  we  know  that  God  has  led  us  in 
paths  of  righteousness,  we  may  well  use  that 
knowledge  and  encourage  our  souls  by  it.  Ne- 
hemiah had  but  few  around  him  who  could  reach 
high  enough  to  sympathize  fully  with  him,  and 
it  was  thus  his  great  comfort  to  pour  out  his 
soul,  accordinq  to  truth,  before  the  God,  whose 
good  hand  had  guided  him.  God  wishes  no 
mock  modesty  from  us.  His  grace  in  our  hearts 
and  lives  should  be  acknowledged  (comp.  1  Tim. 
i.  12). 

HOMTLETICAL    AND    PRACTICAL. 

Vers.  1-13.  The  most  powerful  hinderances  U 
the  development  of  the  congregation.  1)  Tha' 
they  are  discords  and  separations,  but  especially 
the  complaints  of  the  poo.'  against  the  rich.     2) 


26 


THE  BOOK  OF  NEHEMIAH. 


Whence  they  arise:  from  want  of  love.  3)  What 
do  they  teach:  they  challenge  to  a  more  power- 
ful proving  of  love,  and  lead,  when  such  proof  is 
given,  to  a  new  impulse  in  the  life  of  the  congre- 
gation, but  particularly  to  new  praising  of  the 
Lord  in  common. 

The  old,  and  ever  new,  need  1)  In  what 
it  consists;  want,  poverty,  and  misery  are  ever 
in  the  Lord's  congregation.  2)  Whence  this 
arises,  a)  From  sin  (that  of  others,  but  also  our 
own),  from  laziness,  discontent,  ingratitude,  etc. 
b)  From  God's  wise  intention:  He  knows  the 
sins,  and  wishes  to  remove  them;  He  wishes  to 
give  opportunity  to  the  rich  to  exercise  their 
love,  and  to  the  poor  to  struggle  against  their 
disoontent.  3)  How  it  is  removed:  not  through 
all  sorts  of  new  social  regulations  and  laws — not 
through  home  missionary  societies,  in  so  far  as 
their  work  is  scarcely  experienced  by  the  poor 
as  a  mark  of  love,  and  is  easily  looked  upon  by 
them  as  help  owed  to  them,  but  through  an 
awaking  of  the  heart  to  the  proving  of  true  love 
and  benevolence  as  the  Lord  ever  anew  renders 
possible. — Starke:  God  scourges  not  alone  with 
a  single,  but  also  at  times  with  a  double  rod,  and 
sends  one  cross  and  misfortune  upon  another. 
Job  x.  17.  But  the  godly  have  great  oonsola- 
tions  and  promises  on  the  other  hand.  Ps. 
xxxiii.  19;  Ps.  xxxvii.  19,  25.  Usury  against 
our  poor  brethren  is  forbidden.  Lev.  xxv.  36 ; 
Ps.  xv.  5;  Ez.  xviii.  13;  xxii.  12;  for  whoever 
builds  his  house  with  the  property  of  others, 
gathers  stones  for  his  own  grave.  Sir.  xxi.  9. 
It  is  a  bad  case  when  we  show  ourselves  to  our 
fellow-Christians  in  such  a  way  that  they  must 
sigh  and  cry  to  God  against  us.  Gen.  xviii.  21 ; 
Sir.  iv.  6. 

Vers.  7-13.  What  renders  the  admonition  to 
exercise  love  effective?     1)  Mildness  in  example. 

2)  Readiness  of  the  preacher  and  his  friends  to 
take  precedence  in  the  example  of  love  (ver.  10). 

3)  The  assurance  that  God  rejects  the  unloving 
from  His  comm anion,  and  robs  him  of  His 
blessing  (ver.  13). 

Starke:  Anger  in  office  is  not,  indeed,  forbid- 
den, yet  one  should  be  angry  so  as  not  to  sin, 


Ps.  iv.  5,  and  moderate  himself  properly.  Sir. 
xxx.  26.  As  storming  showers  beat  down  the 
grain  to  the  earth,  but  gentle  drops,  on  the  con- 
trary, revive  and  ripen  it,  so  ic  it  also  with 
speech.  Friendly  language  has  more  effect  than 
severe  rebuke,  particularly  with  the  irascible 
aud  people  of  rank,  who  cannot  submit  to  hard 
reproof. 

Vers.  7-19.  How  important,  but  how  difficult 
it  is  to  go  forward  as  an  example  in  true  proving 
oflove.  1)  How  important  (vers.  7-13).  a)  When 
one  condemns  hard-heartedness,  but  is  himself 
hard-hearted,  he  shows  that  he  was  not  in  earnest 
in  his  condemnation,  b)  When  one  makes  claim 
to  the  God  of  love  against  the  unloving,  but  is 
himself  unloving,  he  shows  that  he  does  not 
really  possess  the  fear  and  faith  of  God,  but 
hypocritically  pretends  to  have  it.  c)  Those  who 
support  their  word  by  their  actions  always  make 
the  greatest  impression.  2)  How  difficult.  It  is 
not  sufficient  to  exercise  love  in  that  one  particu- 
lar in  which  one  desires  proofs  of  love,  much 
more  must  love,  self-denial,  and  self-sacrifice  be 
shown  in  every  relation  (ver.  14),  and  indeed 
beyond  common  obligations  (ver.  15),  in  spite  of 
particular  deeds,  on  account  of  which  one  could 
be  entitled  to  make  claims  (ver  16)  in  spite  of 
the  great  sacrifice  which  the  willingness  for  im- 
molation imposes  (vers.  17,  18j.  Schluss:  The 
example  of  true  deeds  of  love  is  (ver.  19)  par- 
ticularly also  so  important  on  this  account  be- 
cause it  gives  us  the  assurance  aud  the  joyiul 
s  ntiment  of  the  love  and  care  of  God,  but  it  is 
always  on  this  account  so  difficult  because  with 
E  in  is  joined  such  want  of  love,  so  that  we  Chris- 
tians can  only  find  the  prayer  of  Nehemiah  (ver. 
10)  justified  in  the  mouth  of  Christ,  and  only  for 
Christ's  sake  are  allowed  to  dare  to  beg  for 
Gud's  care  and  love. — Starke:  When  necessity 
or  other  cogent  reasons  demand  it,  one  should 
willingly  forego  that  which  otherwise  he  would 
with  good  reason  demand  and  take.  Matt.  x. 
10;  1  Cor.  ix.  18;  1  Tim.  v.  18.  He  never  rules 
well  who  does  not  do  everything  he  can.  God 
will  reward  good  works,  not  according  to  the 
worthiness  of  the  merit,  but  from  grace.  Luke 
svii.  18. 


Chapter  VI.  1-19. 

Now  [and]  it  came  to  pass,  when  Sanballat,  and  Tobian,  and  Gesliern  the  Ara- 
bian, and  the  rest  of  our  enemies,  heard  that  I  had  builded  the  wall,  aud  that  there 
was  no  breach  left  therein  ;  (though  at  that  time  f  had  not  set  up  the  doors  upon 
the  gates)  ;  that  Sanballat  and  Geshem  sent  unto  me,  saying,  Come,  let  us  meet 
together  in  sotne  one  of  the  villages  in  the  plain  of  Ono.  But  [and]  they  thought 
to  do  me  mischief.  And  I  sent  messengers  unto  them,  saying,  I  am  doing  a  great 
work,  so  that  [and]  I  cannot  come  down :  why  should  the  work  cease,  whilst  I 
leave  it  and  come  down  to  you?  Yet  [and]  they  sent  unto  me  four  times  after 
this  sort  [word]  ;  and  I  answered  them  after  the  same  manner  [after  this  word]. 
Then  [and]  sent  Sanballat  his  servant  unto  me  in  like  manner  [after  this  word]  the 


CIIAr.  VI.  1-19.  27 


6  fifth  time  with  an  open  letter  in  his  hand ;  wherein  was  written,  It  is  reported 
among  the  heathen  [i.  e.,  nations]  and  Gashniu  [i.  e.,  Geshem]  saith  it,  that  thou 
and  the  Jews  think  to  rebel:  for  which  cause  thou  buildest  the  wall,  that  thou 
mayesi  be  their  king  [and   thou  art  to  them  for  king]   according  to   these  words. 

7  AlcI  thou  hast  also  appointed  prophets  to  preach  of  thee  at  Jerusalem,  sa}  ing, 
There  is  a  king  in  Judah,  and  now  shall  it  be  reported  to  the  king  according  to 
these  words.    Come  now  therefore  [and  now  come],  and  let  us  take  counsel  together. 

8  Then  [and]  I  sent  unto  him,  saying,  There  are  no  such  things  done  as  thou  sayest 
[there  is  not  according  to  these  words  which  thou  sayest],  but  [for]  thou  feignest 

9  them  out  of  thine  own  heart.  For  they  all  made  us  afraid,  saying,  Their  hands 
shall  be  weakened  from  the  work,  that  it  be  not  done   [and  it  shall  not  be  don  •]. 

10  Now  therefore,  [And  now],  0  God,  strengthen  my  hands.  Afterward  [and]  I 
came  unto  the  house  of  Shemaiah  the  son  of  Delaiah  the  son  of  Hehetabeel,  who 
was  shut  up  ;  and  he  said,  Let  us  meet  together  in  the  house  of  God,  within  the 
temple,  and  let  us  shut  the  doors  of  the  temple  :  for  they  will  come  [are  coming]  to 
slay  thee;  yea  [and],  in  the  night  will  they  come   [are  they  coming]  to  s'ay  ti:ee. 

11  And  I  said,  Should  such  a  man  as  I  flee?  and   who  is  there  that  being  as  I  am 

12  would  go  into  the  temple  to  save  his  life  [and  live]  ?  I  will  not  go  in.  And  lo,  I 
perceived  that  [And  I  perceived  and  lo]  God  had  not  sent  him,  but  that  [fur]  he 
pronounced  this  prophecy  against  me,  for  [and]  Tobiah  and  Sanballat  had  hired 

13  him.  Therefore  was  he  hired,  that  I  should  be  afraid,  and  do  so,  and  sin,  and  tliat 
they  might  have  matter  for  an  evil  report   [name],  that  they  might  reproach  me. 

14  My"  God,  think  thou  upon  [remember]  Tobiah  and  Sanballat  according  to  their 
works,  and  on  the  prophetess  Noadiah,  and  the  rest  of  the  prophets,  that  would 

15  have  put  me  in  fear.     So  [and]  the  wall   was  finished  in  the  twenty  and  fifth  day 
It)  of  the  month  Elul,  in  fifty  and  two  days.     And  it  came  to  pass  that  when  all  our 

enemies  heard  thereof,  and  all  the  heathen  that  were  about  us  saw  these  things,  they 
were  much  cast  down  in  their  own  eyes :  for  [and]  they  perceived  that  this  work 
was  wrought  of  our  God. 

17  Moreover  in  those  days  the  nobles  of  Judah  sent  many  letters  unto  Tobiah  [mul- 
tiplied their  letters  passing  to  Tobiah]  and  the  letters  of  Tobiah  came  unto  them 

18  [and  those  which  of  Tobiah  came  unto  them].  For  there  ivere  many  in  Judah 
sworn  unto  him,  because  he  was  the  son-in-law  of  Sheehaniah  the  son  of  Arah  ;  and 
his  son  Johanan  had  taken  [to  wife]  the  daughter  of  Meshullam  the  son  of  Bere- 

19  chiah.  Also  they  reported  his  good  deeds  before  me,  and  uttered  my  words  to 
him.     And  Tobiah  sent  letters  to  put  me  in  fear. 

TEXTUAL   AND   GRAMMATICAL. 
1  Ver.  2.    O'ISSD.  as  if  from  T23,  and  not  from  133-    This  peculiarity  helps  the  hypothesis  that  rP'23 

■     •    I    -  •    ;  T   T  T     ■     : 

may  be  intended. 

'  Ver.  3.    Dnt7?>'.    The  use  of  S^'  for  *7K  is  noticeable.    See  ver.  17,  et  al. 

8  Ver.  6.  (Dltfl  for  DtfJ.  not  after  the  analogy  of  the  prop,  names  in  ^TT  (where  the  variation  is  owing  to  a 
form  of  the  r'ivine  name),' but  rather  to  be  compared  with  "yv  (Ex.  iv.  18)  and  nri'  (Ex.  iii.  1). 

«  Ver.  8.    CN"tf3,  Aramaic  for  DXT3-    See  1  Kings  iii.  33,  for  the  only  other  use  of  the  verb. 

6  Ver.  13.  Ii'jl  is  properly  "to  trie  intent  that."  The  first  one  here  anticipates  the  other  two,  thus  "  To  this 
intent  he  was  hirer],  to  the  intent  that,  etc." 


EXEGETICAL   AND    CRITICAL. 

(3)  Hindrances  from  the  Heathen  and  their  Jewish 
Confederates. 
Ver.  2.   The  omission  of  Tobiah's  name  is   an 
indication   that  he   was    merely   an   attache:   of 


depression;  but  the  name  of  Lod  is  generally 
identified  with  Ludd  or  Lydda  in  the  Sharon 
plain,  twenty-five  miles  north-west  of  Jerusalem. 
If  so,  the  ordinary  siting  of  Ono  in  that  plain  is 
doubtless  correct.  Eus.biui  places  it  at  three 
miles  from  Lydda. 


Sanballat.  Notice  also  (in  ihe  Hcb.)  that  the  ,  Why  Sanballat  should  select  so  distant  a  spot 
prep,  is  not  repealed  before  Tobiah,  as  it  is  is  puzzling,  unless  he  happened  to  be  stationed 
before  Geshem. — Villages — Some  take  this  as    there  himself  at  the  time.     Otherwise  he  would 

a  proper  name,  Chephirim. Ono,   with  Lod  and  I  know   that  the   invitation   would  arouse   Nehe- 

Hadid,  is  mentioned  in  ch.  vii.  37  between  Jeri-  !  miah's  suspicions.  There  may  be  another  Ono 
cho  aud  Senaah,  as  if  it  might  be  in  the  Jordan  !  near  Chephirah,  which  is  ten  miles  north-west 


28 


THE  BOOK  OF  NEHEMIAH. 


of  Jerusalem,  and  Chephirim  (villages)  may 
stand  for  Chephirah. 

Ver.  6.  An  open  letter,  that  its  contents 
might  alarm  all  the  Jews,  and  create  opposition 
to  Nehemiah. 

Ver.  G.  Gashmu,  i.  e.  Geshem. — According 
to  these  'words. — Sanballat  throughout  makes 
no  accusation,  but  refers  to  rumor.  Nehemiah's 
answer  is  (ver.  8) :  There  is  not  according  to  these 
words  which  thou  sayest,  i.  e.  there  is  no  such 
rumor. 

Strengthen  my  hands. — This  interjected 
prayer  must  be  taken  from  Nehemiah's  journal 
at  the  time.  When  he  writes  the  narrative,  he 
quotes  his  ejaculation,  as  showing  where  his 
dependence  was  at  that  trying  time. 

Ver.  10.  Shemaiah  evidently  (see  ver.  12) 
was  a  prophet.  The  gift  of  prophecy  did  not 
prevent  a  man  from  selling  himself  to  lie  for 
others  (see  1  Kings  xxii.  22). — Shut  up. — See 
Jer.  xxxvi.  5.  He  was  shut  up  perhaps  in  per- 
formance of  a  vow  ;  Keii  suggests  as  a  Bymbol 
of  his  charge  to  Nehemiah.  This  use  of  'azar  is 
related  to  the  derivative  'azarrah  (a  court). 

The  temple,  i.  e.  the  innermost  building, 
the  temple  proper. 

Ver.  11.  Would  go  into  the  temple  to 
save  his  life  — Lit. :  "  would  go  into  the  temple 
and  live."  The  last  clause  may  refer  to  the 
death  of  any  one  violating  the  sanctity  of  the 
temple.  See  Num.  xviii.  7.  It  may  also  mean 
what  our  translators  give. 

Ver.  13.  Do  so  and  sin,  i.  e.  shut  myself  up 
in  fear,  and  enter  the  holy  place,  into  which 
only  the  priests  could  enter. 

Ver.  14.  Sanballat  evidently  had  a  strong 
party  in  Jerusalem,  and  among  them  many  of 
prophetio  rank  hired  with  his  money. 

Ver.  15.  Elul  was  the  sixth  month  corres- 
ponding to  parts  of  August  and  September. — 
Fifty  and  two  days — -Hence  the  work  was 
begun  on  the  fourth  of  Ab,  the  fifth  month. 
The  work  wtnt  on  during  the  hottest  part  of  the 
year  (say,  from  July  19th  to  Sept.  8th). 

Ver.  16.  The  marvellously  short  time  in  which 
the  work  had  been  done,  and  that,  too,  by  Jews, 
whom  Sanballat  knew  to  be  divided  into  mutu- 
ally hostile  parties,  impressed  him  and  his  co- 
adjutors with  the  sense  of  a  divine  co-operation 
with  Nehemiah. 

Josephus  turns  the  fifty-two  days  into  eight 
hundred  and  forty  days,  probably  in  his  desire 
to  tone  down  the  marvellous  for  his  readers. 

Ver.  18.   Meshullam.     See  ch.  iii.  4. 

HISTORICAL  AND   ETHICAL. 

1.  Nehemiah,  when  persistently  declining  the 
invitation  to  meet  Sanballat  at  the  plain  of  Ono, 
exposed  himself  to  the  charge  of  opposing  peace 
measures.  This  is  one  of  the  hardest  trials  of 
virtue,  to  continue  steadfast  in  a  true  course  at 
the  risk  of  impugned  motives  and  damaged 
reputation.  Sanballat's  fifth  message  and  open 
letter  sought  to  endanger  Nehemiah  with  the 
king,  while  it  seemed  to  show  Sanballat's  devo- 
ton  to  the  king's  interests.  The  refusal  now  to 
at i end  a  conference  would  appear  the  worse. 
Yet  the  sturdy  patriot  and  man  of  Ood  rests 
upon    his   integrity    and    trusts   in    God.     This 


persistence  in  the  right,  come  what  would,  makes 
Nehemiah  a  great  man  as  well  as  a  good  man. 

2.  "Shemaiah"  was  such  a  common  name 
among  the  Jews,  that  it  is  impossible  to  identify 
this  prophet  with  any  other  person  of  his  name 
(as  e.  g.  the  one  in  Ezra  x.  21).  He  must,  how- 
ever, have  been  a  man  of  prominence,  and  one, 
too,  who  had  been  in  Nehemiah's  confidence,  or 
else  the  attempt  would  never  have  been  made 
by  Tobiah  and  Sanballat  through  him.  It  may 
have  been  the  high  position  and  reputation  of 
Shemaiah  that  led  the  prophetess  Noadiah  and 
the  rest  of  the  prophets  (ver.  14)  into  the  false 
dealings  with  Nehemiah. 

3.  The  expression  of  Nehemiah's  soul  for 
their  punishment  from  God  is  the  outcry  for 
vindication,  which  one's  very  purity  of  heart 
demands.  In  such  outcry  the  persecuted  and 
innocent  soul  finds  rest.  Let  none  confound 
this  with  revenge. 

4.  It  is  not  strange  that  Sanballat  saw  that 
the  wall-building  was  wrought  of  Israel's  God. 
The  trouble  with  God's  enemies  is  not  that  their 
knowledge  is  defective,  but  that  their  hearts 
are  alienated.  Evidences  are  multiplying  con- 
stantly before  them,  but  produce  no  change  in 
their  opposition.  Sanballat  was  vexed  because 
he  was  thwarted  by  the  Lord  God  of  Israel. 
Those  fifty-two  days  of  wall-building  were 
clearly  to  his  mind  a  token  of  divine  assist- 
ance; but  this  knowledge  did  not  stop  his  oppo- 
sition. 

HOMILETICAL   AND   PRACTICAL. 

Vers.  1-3.  Can  the  enticements  of  the  dis- 
sembling world  really  make  any  impression  upon 
us?  1)  What  are  they?  They  all  come  to  this 
one  thing  in  the  end,  that  we  shall  care  before 
all  for  ourselves,  that  is,  for  our  temporal  well- 
being,  and  therefore  shall  descend  from  our  due 
height  as  children  of  God,  and  they  aim  not 
towards  our  salvation,  but  towards  our  destruc- 
tion. 2)  What  have  we  to  place  in  opposition  to 
them?  That  we  have  a  great  work  to  do,  the 
building  of  the  walls  of  Jerusalem,  that  is, 
the  securing  the  kingdom  of  God  in  others,  and 
p  irticularly  in  ourselves,  the  spreading  and  the 
improvement  thereof,  only  through  the  most  faith- 
ful performance  of  this  great,  infinite  work,  can 
we  reach  the  high  goal  of  our  salvation. — Bede: 
Nehemias  personam  fidelium  doctorum  tenens,  nequa- 
quam  ad  pro/anos  descendere  neque  eorum  hostiis 
iriquinari  sentit,  sed  in  conceptis  virtutum  operibus 
devotus  persistit;  et  quo  acrius  terrere  nitebantur 
inimici,  eo  magis  ipse  bene  operando  ierribilis  eisdem 
inimicu  fieri  contendit. 

Vers.  1-9.  The  behaviour  of  those  who  grudge 
independence  to  the  congregation.  1)  They  act 
as  if  they  wish  to  aid  it.  2)  They  seek  to  in- 
timidate, as  if  the  representatives  of  freedom 
were  rendering  themselves  worthy  of  suspicion 
in  a  dangerous  way.  3)  Their  only  design  is  to 
rob  the  congregation  of  its  capable  leaders. 

Vers.  10-19.  The  friends  of  the  enemy.  1) 
They  pretend  that  they  are  caring  for  the  well- 
being  and  the  security  of  the  good.  2)  They 
serve  the  enemy.  3)  They  only  aim  at  destroy- 
ing the  good  leaders. 

Vers.  15-19.  The  most  repulsive  enemies.  1) 
They  are  not  those  from  without  who  are  grieved 


CHAP.   VII.   1-73. 


£9 


when  the  independence  of  the  congregation  is 
secured,  and  its  work  crowned  with  success.  2) 
They  are  much  rather  the  false  brethren,  who 
always  desire  to  incite  the  outside  enemy  anew 
to  disturbing  interference  by  smooth  words. — 
Bede:  Semper  habent  deed  /oris  pugnas,  inlus 
timores;  nee  solum  aposlolis,  sed  el  prophetse  pert- 
culis  ex  genere,  pertculis  ex,  genlibus,  periculis  ex 
fuhis  fratribus  suspectam  vitam  agebant.  Starke: 
What  Paul  writes  concerning  false  brethreu  (2 
Cur.  xi.  20)  that  has  Nehemiah  also  experienced 
for  his  portion.  And  it  is  indeed  one  of  the 
heaviest  griefs  of  the  true  servants  of  God,  when 
they  must  see  that  that  those  connected  wilh 
them  in  religion,  yes,  iudeed  at  times  their  col- 
leagues, who  labor  with  them  in  the  same  work, 
stand  in  prejudicial  intercourse  with  the  enemies 
of  Christ  and  His  church,  aod  yet  wish  to  be  con- 
sidered as  co-members,  striving  for  the  honor  of 
God.  Those  whom  God  awakens  for  spiritual 
building  should  conduct  themselves  circum- 
spectly and  courageously  against  the  snares  of 
the  enemy,  and  not  allow  themselves  to  be  fright- 
ened off  by  their  slander,  but  cheerfully  pro- 
ceed. In  the  end  the  enemy  will  be  cast  down 
with  fear  in  their  consciences,  and  must  ac- 
knowledge that  the  work  is  of  God.  Acts  v.  39. 
When  we  wander  in  the  midst  of  anxiety  God 
refreshes  us,  and  stretches  His  hand  over  the 


rage  of  His  enemies,  aud  helps  us  with  His  right 
hand.     Ps.  xcvii.  1 1. 

Vers.  1—19.  Concerning  the  most  critical  and 
saddest  hinderance  whicli  opposes  us  in  defence 
of  the  congregation.  I)  From  whom  it  proceeds. 
Not  principally  from  the  outside  enemy,  not  even 
then  when  they  feign  friendship,  and,  under  the 
pretence  of  helping  us,  aim  at  the  worst,  but 
much  more  from  false  prophets,  who  make  com- 
mon cause  with  the  outside  enemy,  and  yet  pre- 
ttnd  that  they  wish  to  protect  us  from  tiieir 
suares.  They  excite  our  humanity  to  allow  our- 
selves, for  our  security  or  ease,  that  which  can 
become  ruinous  to  us.  2)  How  it  serves  us.  Our 
zeal,  our  fidelity  and  perseverance,  and  our 
watchfulness  must  be  so  much  the  greater;  we 
shall  have  opportunity  to  keep  ourselves  in  suf- 
ferings, not  for  our  injury,  but  for  our  salvation. 
3)  How  it  is  to  be  overcome.  Through  precau- 
tion aud  fearlessness,  through  the  fear  of  God  in 
which  are  united  humility  and  genuine  high 
courage,  also  through  great  watchfulness. — 
Stakke:  Great  lords,  who  seek  to  further  the 
good  of  the  church  of  God  and  of  the  common- 
wealth, are  a  thorn  in  the  devil's  eye.  The  cross 
is  often  never  lifted  from  the  godly,  that  they 
may  live  in  continual  communion  with  God.  Ah, 
my  God,  I  have  also  a  great  business  to  perform, 
namely,  to  save  my  soul,  and  better  that  of  my 
neighbor.  Grant  that  I  may  be  faithful  therein, 
then  shall  it  go  on  well  and  succeed. 


Chapter  VII.  1-73. 

1  Now  [And]  it  came  to  pass  when  the  wall  was  built,  and  I  had  set  up  the  doors, 

2  and  the  porters  aud  the  siugcrs  aud  the  Levites  were  appointed,  that  I  gave  my 
brother  Hanani  aud  Hananiah  the  ruler  of  the  palace,  charge  over  Jerusalem,  for 

3  he  was  [as]  a  faithful  man,  and  feared  God  above  [i.  e.  more  than]  many.  And 
I  said  unto  them,  Let  not  the  gates  of  Jerusalem  be  opened  until  the  sun  be  hot; 
and  while  [uutil]  they  stand  by,  let  them  shut  the  doors  aud  bar  them :  and  ap- 
point watches  of  the  inhabitants  of  Jerusalem,  every  oue  in  his  watch,  and  every 

4  one  to  be  over  against  his  house.  Now  [And]  the  city  was  large  [broad  on  both 
hands]  and  great ;  but  the  people  wi re  few  therein,  and  the  houses  were  not  builded. 

5  And  my  God  put  into  my  heart  to  gather  [and  I  gathered]  together  the  nobles, 
and  the  rulers,  aud  the  people,  that  they  might  be  reckoned  by  genealogy.  And 
I  found  a  register  of  the  genealogy  of  them  which  came  up  at  the  first,  and  found 

6  written  therein.  These  are  the  children  [sons]  of  the  province,  that  went  up  out 
of  the  captivity  of  those  that  had  been  carried  awa,*  [of  the  carryiug  away], 
whom    Nebuchadnezzar   the   king   of    Babylon   had    carrie  I    away,   and    [who] 

7  came  again  to  Jerusalem  and  to  Judah,  every  one  unto  his  city;  who  came 
with  Zrubbabel,  Jeshua,  Nehemiah,  Azariah,  Raamiah,  Nahamani,  Morde- 
cai,  Bilshau,  Mispereth,  Bigvai,    Nehum,  Baanah.      The  number,  /  s'iy,  of  the 

8  men  of  the  people  of  Israel  was  this;  The  children  [sous — so  everywhere  in  this 

9  lint]  of  Parosh,  two  thousand  a  hundred  seventy  ami  ttvo.     The  children  of  She- 

10  phatiah,  three  hundred  seventy  and  two.     The  children  of  Arab.,  six  hundred  fifty 

11  and  two.     The  children  of  Pahath-moab,  of  the  children  of  Jeshua  and  Joab,  two 

12  thousand  and  eight  hundred  and  eighteen.     The  children  of  Elam,  a  thousand  two 


THE  BOOK  OF  NEHEMIAH. 


13  hundred  fifty  and  four.  The  children  of  Zattu,  eight  hundred  forty  and  five. 
14,  15  The  children  of  Zaccai,  seven  hundred  and  three-score.     The  cnildren  of  Bin- 

nui,  six  hundred  forty  and  eight. 
16,  17     The  children  of  Bebai,  six  hundred  twenty  and  eight.     The  children  of  Azgad, 

18  two  thousand  three  hundred  twenty  and  two.     The  children  of  Adonikam,  six 

19  hundred  three  score  and  seven.  The  children  of  Bigvai,  two  thousand  three-score 
20,21  and  seven.     The  children  of  Adin,  six  hundred  fifty  and  five.     The  children 

22  of  Ater  of  Hezekiah,  ninety  and  eight.     The  children  of  Hashuin,  three  hundred 

23  twenty  and  eight.  The  children  of  Bezai,  three  hundred  twenty  aud  four. 
24,  25  The  children  of  Hariph,  a  hundred  and  twelve.  The  children  of  Gibeon,  ninety 
26  and  five.  The  men  of  Bethlehem  and  Netophah,  a  hundred  four-score  and  eight. 
27,  28  The  men  of  Anathoth,  a  hundred  twenty  and  eight.     The  men  of  Beth-azma- 

29  veth,  forty  and  two.     The  men  of  Kirjath-jearim,  (Jhephirah,  and  Beeroth,  seven 

30  hundred  forty  and  three.  The  men  of  Ramah  and  Gaba,  six  hundred  twenty  and 
31,  32  one.     The  men  of  Michmas,  a  hundred  and  twenty  and  two.     The  men  of 

33  Beth-el  and  Ai,  a  hundred  twenty  and  three.     The   men  of  the  other  Nebo,  fifty 

34  and  two.  The  children  of  the  other  Elam,  a  thousand  two  hundred  fifty  and  four. 
35,  36  The  children  of  Harim,  three  hundred  and  twenty.     The  children  of  Jericho, 

37  three  hundred  forty  and  five.     The  children  of  Lod,  Hadid,  and  Ono,  seven  hun- 

38  dred  twenty  and  one.  The  children  of  Senaah,  three  thousand  nine  hundred  and 
thirty. 

39  The  priests:  The  children  of  Jedaiah,  of  the  house  of  Jeshua.  nine  hundred 
40,  41  seventy  and  three.     The  children  of  Immer,  a  thousand  fifty  and  two.     The 

42  children  of  Pashur,  a  thousand  two  hundred  forty  and  seven.  The  children  of 
Harim,  a  thousand  and  seventeen. 

43  The  Levites:  The  children  of  Jeshua.  of  Kadmiel,  and  of  the  children  of  Hode- 
vah,  seventy  and  four. 

44  The  singers :  The  children  of  Asaph,  a  hundred  forty  and  eight. 

45  The  porters :  The  children  of  Shallum,  the  children  of  Ater,  the  children  of  Tal- 
mon,  the  children  of  Akkub,  the  children  of  Hatita,  the  children  of  Shobai,  a  hun- 
dred thirty  and  eight. 

46  The  Nethinim  :  The  children  of  Ziha,  the  children  of  Hashupha,  the  children  of 

47  Tabbaoth,   the   children  of   Keros,  the  children  of  Sia,  the  children  of  Padon, 

48  the  children  of  Lebana,  the  children  of  Hagaba,  the  children  of  Shalmai, 
49,  50  the  children  of  Hanan,  the  children  of  Giddel,  the  children  of  Gahar,  the 

51  children  of  Reaiah,  the  children  of  Rezin,  the  children  of  Nekoda,  the  children 

52  of  Gazzam,  the  children  of  Uzza,  the  children  of  Phaseah,  the  children  of  Besai, 

53  the  children  of  Meunim,  the  children  of  Nephishesim,  the  children  of  Bakbuk, 

54  the  children  of  Hakupha,  the  children  of  Harhur,  the  children  of  Bazlith,  the 

55  children  of  Mehida,  the  children  of  Harsha,  the  children  of  Barkos,  the  children 

56  of  Sisera,  the  children  of  Tamah,  the  children  of  Neziah,  the  children  of  Hatipha. 

57  The  children  of  Solomon's  servants :  The  children  of  Sotai,  the  children  of  So- 

58  phereth,  the  children  of  Perida,  the  children  of  Jaala,  the  children  of  Darkon, 

59  the  children  of  Giddel,  the  children  of  Shephatiah,  the  children  of  Hattil,  the 

60  children  of  Pochereth  of  Zebaim,  the  children  of  Amon.     All  the  Nethinim  and 

61  the  children  of  Solomon's  servants,  were  three  hundred  ninety  and  two.  And  thess 
were  they  which  went  up  also  from  Tel-melah,  Tel-haresha,  Cherub,  Addou,  and 
Immer :  but  they  could  not  show  their  father's  house,  nor  their  seed,  whether  they 

62  were  of  Israel.  The  children  of  Djlaiah,  the  children  of  Tobiah,  the  children  of 
Nekoda,  six  hundred  forty  and  two. 

63  And  of  the  priests :  Tne  children  of  Habaiah,  the  children  of  Koz,  the  children 
of  Barzillai,  which  took  one  of  the  daughters  of  Barzillai  the  Gileadite  to  wife,  and 

64  was  called  after  their  name.  These  sought  their  register  among  those  that  were, 
reckoned  by  genealogy,  but  it  was  not  found :  therefore  were  they,  as  polluted,  put 

65  from  the  priesthood.  And  the  Tirshatha  said  unto  them,  that  they  should  not  eat 
of  the  most  holy  things,  till  there  stood  up  a  priest  with  Urim  and  Thummim. 

66  The  whole  congregation  together  was  forty  and  two  thousand  three  hundred  and 

67  three-score.     Besides  thiir  man-servants  and  their  maid-servants,  of  whom  there 


CHAI\  VII.  1-73. 


31 


were  seven  thousand  three  hundred  thirty  and  seven :  and  they  had  two  hundred 

68  forty  and  five  singiug  men  and  singing  women.     Their  horses,  seven  hundred  thirty 

69  and  six:  their  mules,  two  hundred  forty  and  five:  their  camels,  four  hundred 
thirty  and  five :  six  thousand  seven  hundred  aud  twenty  asses. 

70  And  some  of  the  chief  of  the  fathers  gave  unto  the  work.  The  Tirshatha  gave 
to  the  treasure  a  thousand  drams  of  gold,  fifty  basins,  five  hundred  and   thirty 

7)  priests'  garments.  And  some  of  the  chief  of  the  fathers  gave  to  the  treasure  of  the 
work  twenty  thousand  drams  of  gold,  and  two  thousand  and  two  hundred  pounds 

72  of  silver.  And  that  which  the  rest  of  the  people  gave  was  twenty  thousand  drams 
of  gold,  and  two  thousand  pounds  of  silver,  and  three-score  and  seven  priests'  gar- 

i"3  ments.  So  the  priests,  and  the  Levites,  and  the  porters,  and  the  singers,  and  some 
of  the  people,  and  the  Nethinim,  and  all  Israel,  dwelt  in  their  cities;  and  when 
the  seventh  month  came,  the  children  of  Israel  were  in  their  cities. 


1    Ver.  3.    Ifj'V 

vxft  rmni. 

T    T      I      "      ""I 


TEXTUAL    AND    GRAMMATICAL. 

for   11JDV   «•«{   \eyov-tvov.     The  Targum   Jonathan  on  2  Kings   iv.  4,  nS^H  mjDl 


EXEGETICAL  AND   CRITICAL. 
The   Ordering  of  the  City. 

Ver.  1.  The  setting  up  of  the  doors  on  tho 
gates  is  anticipated  in  the  description  in  chap, 
iii.  (See  ch.  iii.  1,  3,  6,  13,  14, 15.)  It  occurred 
after  the  wall  was  completed.  (Comp.  chap, 
vi.  1).  The  porters  and  the  singers  and 
the  Lsvites  (comp.  ch.  xii.  45-47).  For  the 
ternple-porters  in  David's  time,  see  the  accounts 
tn  1  Chron.  ix.  17-27,  and  xxvi.  1-19.  The 
Korhites  or  descendants  of  Korah,  who  were 
porters,  were  also  singers,  to  whom  are  inscribed 
so  many  psalms.  All  of  these  porters  and  sing- 
ers were  Levites.  Hence  the  threefold  titles 
might  not  indicate  distinct  classes,  but  we  might 
read  it  as  a  hendiatris  "  the  Lcvitical  singing 
porters."  Yet  from  the  later  portions  of  this 
book  (ch.  x.  28;  ch.  xi.  15—19)  we  may  gather 
that  the  singers  and  porters  formed  two  distinct 
guilds,  separate  from  one  another  and  separate 
;rom  the  other  Levites.  Hence  the  three  terms 
here  represent  three  bodies  of  men.  It  is  pro- 
bable that  the  opening  and  shutting  of  tb^  temple 
gates  were  made  with  song.  Perhaps  ome  of 
the  psalms  inscribed  to  the  Bene-Korah  were  so 
used. 

Nehemiah  seems  to  have  set  these  Levitical 
porters  at  all  the  city  gates,  perhaps  to  give  a 
more  religious  aspect  to  his  work  of  defending 
Jerusalem. 

Ver.  2.  Hin.m; — See  ch.  i.  2.  Hananiah's 
position  as  ruler  of  the  palace  (sar  habbiraK) 
was  probably  the  old  office  of  the  monarchy  (Jal- 
iabbayith)  which  Eliakim  held  (2  Kings  xviii.  37) 
and  which  Jotham  hell  while  tjzziah  still  lived 
('al  beth-hammclek,  2  Chron.  xxvi.  21).  See  note 
on  ch.  ii.  8.  Tho  old  office  was  probably  retained 
and  its  incumbent  acted  as  vizier  or  prime  officer 
to  tho  governor.  Nehemiah  probably  contem- 
plated temporary  returns  to  Persia,  and  there- 
fore consolidated  the  government  in  this  way, 
putting  faithful  men  in  the  highest  positions. 

Ver.  3.  While  they  stand  by. — Rather, 
until  they  stand  by.  The  command  is,  not  to  open 
the  gates  till  high  day,  and  not  even  then,  unless 
the  guard  is  ready  to  stand  by  end  defend  them. 


The  watchers  were  stationed  throughout  the 
city.  These  were  forced  of  the  inhabitants  ge- 
nerally. 

Ver.  4.  The  houses  were  not  builded.— 
A  general  expression.  The  city  was  full  of  waste 
places. 

Ver.  6.  Here  begins  a  copy  of  the  list  of  Zo- 
rubbabel's  company  of  ninety  years  before.  See 
Ezra  ii.  It  continues  through  this  chapter. 
Verses  6  and  7  form  the  title  of  the  list.  Pro- 
vince.— Judea  was  now  a  province  of  the  Per- 
sian empire. 

That  went  up  out  of  the  captivity  of 
those  that  had  been  carried  away  whom 
Nebuchadnezzar,  etc. — Rather,  that  went  tip 
from  exile,  the  captives  whom  Nebuchadnezzar,  etc. 

Ver.  7.  Nehemiah. — Not  the  Nehemiah  of 
this  book.  Azariah.  —  In  Ezra  ii.,  Xrraiah. 
Raamiah. — In  Ezra  ii.,  Reelaiah.  Nahamaui. 
— Not  mentioned  in  Ezra  ii.  Perhaps  a  mistaken 
repetition  of  Nehemiah.  Mispereth. — In  Ezra 
ii.,  Mizpar.     Nehum.— In  Ezra  ii.,  Jiehum. 

Ver.  10.  The  C52  of  this  verse  is  775  in 
Ezra  ii. 

Ver.  11.  The  2818  of  this  verse  is  2S12  in 
Ezra  ii. 

Ver.  13.   The    815    of    this 
Ezra  ii. 

Ver.  15.  Binnui. — la  Ezra  ii.  Hani. 
of  this  verse  i3  642  in  Ezra  ii. 

Ver.  16.   The    628    of    this    verso     i 
Ezra  ii. 

Ver.  17.  The   2322 
Ezra  ii. 

Ver.  18.   The    667    of 
Ezra  ii. 

Ver.  19.  The   2067 
Ezra  ii. 

Ver.  20.  The    655 
Ezra  ii. 

Ver.  22.  The    328 
Ezra  ii. 

Ver.  23.  The  324  of  this  verse  is  2-6  iu 
Ezra  ii. 

Ver.  24.   Hariph.— In  Ezra  ii.  Jorak. 

Ver.  25.  Gibeon. — In  Ezra  ii.  Gibbar, 
__  Ver.  26.  The  188  of  this  verse  is  179  in  Ezra 
ii.,  and  divided  into  two   parts.     At  this  verse. 


verse    is     915    in 
The  643 
623    in 
of   this  verse  is  1222    in 

this  verso 
of  this  verso 
of    this    verse 


6G6 


in 


2f56   ia 
454    in 


of    this 
of    this 


32 


THE  BOOK  OF  NEHEMIAH. 


when  "children  "  changes  to  "men,"  the  names 
of  towns  (instead  of  those  of  fathers)  begin. 

Ver.  28.  Beth-azmaveth.  In  Ezra  ii.  Azma- 
veth. 

Ver.  32.  The  123  of  this  verse  is  223  in 
Ezra  ii. 

Ver.  33.  The  other  Nebo  {Nebo  A'her).  In 
Ezra  ii.  Nebo  simply. 

Ver.  34.  The  word  "  children"  resumed,  but 
the  names  of  fathers  are  resumed  for  two  verses 
only. 

Ver.  37.  The  721  of  this  verse  is  725  in 
Ezra  ii. 

Ver.  38.  The  3930  of  this  verse  is  3630  in 
Ezra  ii.  In  Ezra  we  find  "the  children  of  Mag- 
bish  a  hundred  fifty  and  six,"  which  is  omitted 
in  this  copy  of  Nehemiah. 

Ver.  43.  Hodevah. — In  Ezra  ii.  Hodaviah. 

Ver.  44.  The  148  of  this  verse  is  128  in 
Ezra  ii. 

Ver.  45.  The  138  of  this  verse  is  139  in 
Ezra  ii. 

Ver.  46.   Hashupha. — Heb.  Hasupha. 

Ver.  47.  Sia. — In  Ezra  ii.  Siaha. 

Ver.  48.  In  Ezra  we  find  "  the  children  of 
Akkub,  the  children  of  Hagab,"  which  is  here 
omitted.     Shalmai. — Heb.  Salmai. 

Ver.  52.  In  Ezra  we  find  "  ihe  children  of  As- 
pah,"  which  is  here  omitted.  Nepliishesim. — 
In  Ezra  ii.  Nephusim  (K'ri). 

Ver.  54.   Bazlith. — In  Ezra  ii.  Bazluth. 

Ver.  57.   Perida. — In  Ezra  ii.  Peruda. 

Ver.  59.  Amon. — In  Ezra  ii.  Ami. 

Ver.  60.  Thirty-five  families  of  Nethinim  were 
represented,  and  ten  of  Solomon's  servants. 
Hence  there  was  an  average  of  less  than  nine  to 
each  family. 

For  the  Nethinim  see  on  ch.  in.  26. 

Solomon's  servants  were  doubtless  tho  e 
whom  Solomon  enslaved  of  the  Canaaniles.  (See 
1  Kings  ix.  20,  21).  Their  descendants  were 
probably  regarded  as  engrafted  into  Israel,  as 
were  the  Gibeonites. 

Ver.  61.  Addon. — In  Ezra  ii.  Addan. 

Ver.  62.  The  642  of  this  verse  is  652  in 
Ezra  ii. 

Ver.  65.  The  Tirshatha. — This  title  is  given 
expressly  to  Nehemiah  in  ch.  viii.  9,  but  in  this 
list  of  those  who  came  with  Zerubbabel  nearly  a 
century  before,  it,  of  course,  cannot  refer  to  Ne- 
hemiah, unless  we  suppose  that  both  in  Ezra's 
list  and  in  this  of  Nehemiah's  there  had  been 
interpolated  in  the  original  record  this  65th 
verse,  to  show  a  decision  made  by  Nehemiah  in 
his  time.  If  that  be  the  case,  which  is  perfectly 
possible,  then,  the  latter  part  of  the  70lh  verse 
is  also  an  interpolation  of  Nehemiah  to  show  his 
gifts  to  the  work  of  separation  in  his  time.  If 
we  do  not  accept  this  explanation,  we  must  be- 
lieve that  Zerubbabel  was  the  Tirshatha  of  Ne- 
hem.  vii.,  and  Ezra  ii.  Fueest  derives  the  word 
from  tarasfi,  and  supposes  this  root  means  "  to 
fear,"  or  "  to  reverence,"  and  refers  Teresh 
(Esth.  ii.  21)  to  the  same.  But  may  it  not  be 
from  the  more  common  root  yarash  (to  possess)  ? 
The  Persian  torsh  (revere)  is  in  favor  of  the 
former.  It  is  used  as  synonymous  with  pc'hah, 
(governor).     See  ch.  xii.  26. 

Till  there  stood  up  a  priest  with  TJrim 
and  Thumrnim.— This  seems  to  be  a  circumlo- 


cution for  "  forever."  The  Urim  and  Thummim. 
(whatever  they  were)  were  connected  with  the 
High-priest's  breastplate  (Ex.  xxviii.  30)  and 
with  the  oracular  response  of  Go  l  on  application 
by  the  High-priest  (comp.  Num.  xxvii.  21  and  1 
Sam.  xxviii.  6).  When  these  responses  ceased 
or  when  the  Urim  and  Thummim  were  lost,  we 
cannot  tell.  We  hear  nothing  of  them  after  Da- 
vid's reign.  The  prophets  seem  to  have  tiken 
their  place.  The  Urim  and  Thummim  being  ab- 
sent, there  was  no  authority  in  Israel  to  deter- 
niine  the  priestly  status  of  these  unregisu-red 
one3. 

Ver.  66.  The  whole  congregation  toge- 
ther was  forty  and  two  thousand  three 
hundred  and  threescore.  —  1  lie  numbers 
given  in  this  chapter,  up  to  this  verse,  amount 
to  only  31,089.  luEzraii.  the  amount  is  29,818. 
If  we  add  to  the  former  sum  the  number  of  ser- 
vants given  in  ver.  67,  we  have  only  38,671,  or 
3,689  less  than  the  gross  amount  of  this  verse. 
We  have  noted  the  omission  in  this  list  of  four 
families.  The  differences  in  the  numbers  of  the 
two  lists  also  show  how  liable  are  numbers  to 
be  changed  in  transcription.  The  grand  total, 
being  the  same  in  both  lists,  is  probably  correct. 

Ver.  67.  Singing  men  and  singing  wo- 
men,  meshorerim  umeshoreroth.  Comp  Eccl.  Ii. 
8.  These  were  probably  a  guild  of  servants, 
dating  from  Solomon's  day. 

Ver.  70.  The  work  of  restoration.  The 
Tirsbatha. — See  on  ver.  65. 

Ver.  71.  The  repetition  of  the  chief  of  the 
fathers  seems  to  support  Ihe  view  of  the  T.r- 
shatha  sentence  being  an  interpolation  by  Ne- 
hemiah. The  20,000  drams  of  gold  here  is  61.- 
000  in  Ezra  ii.,  and  the  2200  pounds  here  are 
."  i  I.)  pounds  there,  but  if  we   add  the  people's 

,i  of  v.  r.  72  (not  found  in  Ezra)  we  have  here 
40.000  and  4200  against  61,000  and  5000  there. 
So  the  sixty-seven  priests'  g  rments  here  are 
one  hundred  there.  See  remark  on  numbers  in 
ver.  66. 

The  children  of  Israel  were  in  their  ci- 
ties.— This  seems  to  bu  the  real  ending  of  the 
quotation  from  the  old  register  of  Zerubbabel's 
day,  and  then  Nehemiah's  narration  begins 
again,  using  almost  the  same  words  as  Ezra's 
concerning  the  first  migration.  In  Ezra  it  is 
wayyeasphu  ha'am  keisk  e'hadh,  and  in  Nehemiah 
it  is  wayyeasphu  khol  ha'am  keisk  e'hadh.  This 
likeness  was  doubtless  designed. 

HISTORICAL   AXD    ETHICAL. 

1.  The  walls  were  not  to  be  substitutes  for, 
but  encouragements  of,  watchfulness.  A  perfect 
sjstem  of  opening,  shutting,  barring  and  guard- 
ing the  gates  was  to  follow  the  successful  up- 
building of  the  city-bulwark.  Faithful  men 
were  to  be  put  into  the  highest  positions,  and  a 
larger  number  of  Jews  were  to  be  induced  to 
dwell  in  Jerusalem  in  order  to  its  defence.  The 
order,  security  and  growth  of  Jerusalem,  as  the 
city  of  the  Great  King,  Jehovah  of  Israel, 
formed  the  undivided  aim  of  the  son  of  Hacba- 
liah. 

2.  The  genealogies  occupied  an  important 
place  in  Israel.  They  contained  the  certificate 
of  church-membership  for  each  Israelite.     They 


CHAP.  VII.  1-73. 


also  contained  the  claims  lo  official  dignity  that 
belonged  to  priest  and  Levite.  The  family-idea 
thus  received  a  marked  emphasis  in  God's  re- 
demptive government — an  emphasis  which  is 
echoed  by  Malachi  (Mai.  iv.  0)  and  the  angel 
that  appeared  to  Zacharias  (Luke  i.  17).  The 
appearance  of  the  Nethiuim  in  the  genealogies 
is  a  forcible  illustration  of  the  impartial  grace 
of  God.  That  grace  which  would  bring  in  all 
the  Gentiles  as  children  was  foretokened  by  the 
brotherly  position  of  the  Nethinim  (of  Gentile 
blood)  among  the  people  of  God,  the  children  of 
Abraham,  Isaac  and  Jacob. 

3.  Those  priests  whose  names  were  not  in  the 
lists  were  counted  the  same  as  polluted,  that  is, 
not  simply  as  having  a  blemish  (see  Lev.  xxi.  17- 
21),  for  such  priests  could  eat  of  the  holy  things, 
but  as  having  an  uncleinness  (see  Lev.  xxii.  8-6), 
which  prevented  all  contact  with  holy  objects. 
This  shows  the  prominence  of  externals  in  the 
Jewish  religion — a  necessary  prominence  where 
the  externals  had  a  precise  spiritual  significance. 
For,  after  all,  it  was  the  spiritual  truth  which 
was  the  basi9  of  such  exactness,  and  by  no 
means  the  mere  intrinsic  value  of  externals. 

4.  The  entire  number  of  Jews  who  returned 
in  Cyrus*  day  to  Jerusalem  was  small — about. 
50,000,  out  of  millions.  Piety,  patriotism  and 
desire  for  change  were  three  motives  at  work  in 
the  50,000.  But  what  a  vast  mass  were  unmoved 
by  any  of  these  motives,  and  were  well  satisfied 
with  their  exile!  Some,  however,  like  Daniel, 
remained  from  high  and  holy  motives.  The 
Jewish  people  is  a  remnant. 


HOMILETICAL    AND    PRACTICAL. 

The  Lord,  on  nis  side,  appoints  watchmen  on 
the  walls  of  Jerusalem,  who  must  allow  them- 
selves no  rest  day  or  night,  and  must  not 
even  give  the  Lord  Himself  any  rest  until  lie 
fortifies  Jerusalem,  and  makes  it  for  a  praise  in 
the  earth.  Isa.  lxii.  6,  7.  But  now,  when  Jeru- 
salem is  scantily  rebuilt,  Nehemiah  appoints 
watchmen,  who  shall  guard  the  city  and  its  gates. 
The  first  thing  necessary  for  the  congregation 
is  praying  hearts,  whose  petitions  shall  not 
slacken  until  the  Lord  is  persuaded  ;  these  the 
Lord  Himself  must  give.  But  when  the  prayers 
have  been  granted  care  mu^t  be  taken  for  the 
preservation  and  using  of  that  which  has  been 
granted.  That  the  congregation  itself  must  see 
to.  And  that  they  themselves  can  ami  must 
watch,  that  they  must  remain  separated  from  the 
world,  and  that  they  will  be  secured  in  the  main- 
tenance of  their  peculiarity  and  independence,  is 
their  honor  and  joy.  2  There  are  always  two 
tasks  in  the  congregation,  or  church,  of  the 
Lord.     As  there  are  always  enemies  remaining 


(so  long  as  the  kingdom  is  not  of  God  and  of 
His  Christ),  who  cannot  endure  the  spread  of 
the  blessing,  which  might  proceed  from  the 
church,  who  would  much  rather  indeed  win  its 
possessions  and  gifts,  aud  would  wish  to  make  it 
like  the  world,  so  these  enemies,  especially  then, 
when  the  powers  of  life  are  most  active  in  it, 
come  out  to  attack  it  most  energetically,  and  fall 
upon  its  representatives  mosl  sharply  in  word 
aud  deed,  therefore  it  must  always  have  homic  to 
keep  watch,  to  protect  it.  and  fight  the  enemy. 
But  again:  so  long  as  everything  is  in  em'  ryo, 
aud  the  conclusion  has  not  been  reached,  and 
there  are  yet  those  to  be  found  capable  of  re- 
ceiving and  becoming  participants  iu  the  goods 
and  gifts  of  the  church  and  in  the  salvation  of 
the  Lord,  that  is,  those  who  can  and  will  enter 
the  congregation  of  the  Lord,  and  increase 
and  extend  the  Lord's  kingdom,  therefore,  just 
on  this  account,  such  are  necessary  as  will  be 
engaged  in  the  winning  and  reception  of  new 
members  to  the  kingdom,  who  understand  the 
situation,  and  can  point  out  the  spot  where  they 
also  can  build.  3.  As  Jerusalem,  in  Nehemiah's 
time,  extended  far  on  both  sides,  and  was  scan- 
tily populated,  so  also  the  city  of  God  in  all 
times  has  had  space  for  new  additions  to  its  po- 
pulation. For,  in  truth,  the  rich  possessions 
which  God  has  prepared  in  His  church  for  man- 
kind, would  only  then  be  sufficiently  turned  to 
profit  when  every  one  culled  man  should  enjoy 
them,  and  it  were  itself  full  and  sufficiently  built 
out,  and  all  had  entered  in.  For  that  God,  who 
has  made  all  things  for  Himself,  and  for  that  Lord 
who  has  redeemed  all,  the  totality  alone,  from 
which  none  is  lost,  forms  a  sufficiently  great  peo- 
ple.— Bede:  Pracepit  autcm  Kehemias,  ne  aperian- 
tur  porta:  Werusalem  tisque  ad  calorem  solis,  hoc  est 
toto  tempore  noctis,  ne  videlicet  aut  obtectus  tenebris 
hostis  erumpat,  aut  eerie  aliquis  incautus  exiens  ah 
hoste  captus  pereat.  Quod  etiam  in  hujus  suculi 
node  iota  custodes  animarum  dtbent  solirter  agere, 
ne  observantia  pix  conversationis  neglceta  diabolus 
aut  cohortem  fidelium  perturbaturus  subintret  aut  de 
ipsorum  numero  fidelium  quempiam  perditurus  rapiat. 
Apparente  autem  sole  j'ustilue  et  clarescente  luce  fu- 
turse  beatitudinis  jam  non  opus  erit  claustris  conti- 
nentue  ;  quia  nee  adversariis  ultra  dabitur  facullas 
impugnandi  sive  tentandi  fidcles,  utpote  sempiterna 
cum  suo  principe  ullione  damnatis.  Uude  in  Apoca- 
h/psi  sua  Joannes  de  futura  ejiisdem  sancta:  civitalis 
gloria  dicit ;  et  porta;  ejus  non  claudenlur  per  diem; 
nox  enim  non  erit  illic. — Starke:  This  is  the  final 
cause  why  cities  and  countries,  kingdoms  and 
principalities  are  founded,  and  filled  with  people 
that  God  may  dwell  there,  and  11  is  church  may 
have  a  certain  shelter.  God  provides  help,  pro- 
tection, and  rest  for  His  church,  ard  as  human 
protection  is  very  insignificant,  God  with  His 
angels  is  the  best  watchman. 


TIIE  BOOS  OF  NEHEMIAH. 


Chapter  VIII.  1-18. 

1  And  all  the  people  gathered  themselves  together  as  one  man  into  the  street  that 
was  before  the  water-gate ;  and  they  spake  unto  Ezra  the  scrioe  to  bring  the  book 

2  of  the  law  of  Moses,  which  the  Lord  had  commanded  to  Israel.  And  Ezra  the 
priest  brought  the  law  before  the  congregation  both  of  men  and  women,  and  all 
that  could  hear  with  understanding  [that  understood  in  hearing]    upon  the  first 

3  day  of  the  seventh  month.  And  he  read  therein  before  the  screec  that  was  before 
the  water-gate  from  the  morning  until  midday  [from  the  light  until  half  of  the 
day],  before  the  men  and  the  women,  and  those  that  cauld  understand  [and  the 
understanding]  ;  and  the  ears  of  all  the  people  were  attentive  unto  the  book  of  the 

4  law.  And  Ezra  the  scribe  stood  upon  a  pulpit  [tower]  of  wood,  which  they  had 
made  for  that  purpose;  and  beside  him  stood  Mattidriah.  and  Shema,  and  Anaiah, 
and  Urijah,  and  Hilkiah,  and  Maaseiah,  on  his  right  hand  ;  an  1  on  his  left  hand 
Pedaiah,  and  Mishael,  and  Malchiah,  and  Hashum,  and  Hashbadana,  Zechariah 

5  and  Meshullam.  And  Ezra  opened  the  book  in  the  sight  [to  the  eyes]  of  all  the 
people;  (for  he  was  above  all  the  people;)  and  when  he  opened  it,  all  the  people 

6  stood  up.  And  Ezra  blessed  the  Lord,  the  great  God.  And  all  the  people  an- 
swered, Amen,  Amen,  with  lifting  up  their  hands :  and  they  bowed  their  heads, 

7  and  worshipped  the  Lord  with  their  faces  to  the  ground.  Also  [and]  Jeshua,  and 
Bani,  and  Sherebiah,  Jamin,  Akkub,  Shabbethai,  Hodijah,  Maaseiah,  Kelita, 
Azariah,  Jozabad,  Hanan,  Pelaiah,  and  the  Levites,  caused  the  people  to  under- 

8  stand  the  law :  and  the  people  stood  in  their  place.  So  [And]  they  read  in  the 
book  in  the  law  of  God  distinctly,  and  gave  the  sense,  and  caused  them  to  under- 

9  stand  the  reading.  And  Nehemiah,  which  is  the  Tirshatha,  and  Ezra  the  priest 
the  scribe,  and  the  Levites  that  taught  the  people,  said  unto  all  the  people,  This 
day  is  holy  unto  the  Lord  your  God ;  mourn  not,  nor  weep.     For  all  the  people 

10  wept,  when  they  heard  the  words  of  the  law.  Then  [And]  he  said  unto  them,  Go 
your  way,  eat  the  fat  [fat  things],  and  drink  the  sweet  [sweet  things],  and  send 
portions  unto  them  [him]  for  whom  nothing  is  prepared:  for  this  day  is  holy  unto 

11  our  Lord :  neither  be  ye  sorry;  for  the  joy  of  the  Lord  is  your  strength.  So 
[And]  the  Levites  stilled  all  the  people,  saying,  Hold  your  peace,  for  the  day  is 

12  holy;  neither  be  ye  grieved.  And  all  the  people  went  their  way  to  eat,  and  to 
drink,  and  to  send  portions  and  to  make  great  mirth,  because  they  had  understood 

13  the  words  that  were  declared  unto  them.  And  on  the  second  day  were  gathered 
together  the  chief  of  the  fathers  of  all  the  people,  the  priests  and  the  Levites,  unto 

14  Ezra  the  scribe,  even  to  understand  [consider]  the  words  of  the  law.  And  they 
found  written  in  the  law  which  the  Lord  had  commanded  by  [by  the  hand  of] 
Moses,  that  the  children  of  Israel  should  dwell  in  booths  in  the  feast  of  the  seventh 

15  month;  and  that  they  should  publish  and  proclaim  [cause  the  voice  to  be  heard 
and  to  pass]  in  all  their  cities,  and  in  Jerusalem,  saying,  Go  forth  unto  the  mount, 
and  fetch  olive  branches,  and  pine  [oil-tree]  branches,  and  myrtle  branches,  and 
palm  branches,  and  branches  of  thick  [thick-leaved]  tree-,  to  make  booths,  as  it  is 

16  written.  So  [And]  the  people  went  forth,  and  brought  them,  and  made  themselves 
booths,  every  one  upon  the  roof  of  his  house  [upon  his  roof],  and  in  their  courts, 
and  in  the  street  [square]  of  the  water-gate,  and  in  the  street  [square]  of  the  gate 

17  of  Ephraim.  And  all  the  congregation  of  them  that  were  come  again  out  of  the 
captivity  made  booths,  and  sat  under  the  booths:  for  since  the  days  of  Jeshua,  the 
son  of  Nun  unto  that  day  had  not  the  children  of  Israel  done  so.     And  there  was 

18  very  great  gladness.  Also  [And]  day  by  day,  from  the  first  day  unto  the  last 
day,  he  read  in  the  book  of  the  law  of  God.  And  they  kept  the  feast  seven  days ; 
and  on  the  eighth  day  was  a  solemn  assembly  according  unto  the  manner  [statute]. 


chap.  Viir.  1-18. 


EXEGETICAL   AXD    CRITICAL. 

The  Instruction  of  the  People. 

Ver.  1.  Street. — Rather  "square"  or  plaza. 
The  ■water-gate,  according  to  our  view  (sue 
on  ch.  iii.  26  and  xii.  37),  was  an  inner  gate 
connected  both  with  the  temple  and  with  the 
subterranean  water  galleries  of  Ophel,  by  which 
there  seems  to  have  been  a  large  open  square 
for  public  assemblies.  (See  Excursus).  Ezra 
the  scribe,  Ezra  hassoplnr.  In  the  next  verse 
it  is  Ezra  the  priest,  Ezra  hakkohen.  This  is 
the  first  mention  of  Ezra  in  the  book  of  Nehe- 
miah.  He  had  come  to  Jerusalem  thirteen  years 
previously,  with  about  three  thousand  returning 
Jews  (1751  males),  holding  a  commission  from 
Artaxerxes  to  appoint  magistrates  in  Judsea. 
He  had  forced  the  Jews  to  separate  from  their 
heathen  wives,  and  had  then  probably  returned 
to  Persia,  a3  we  find  the  Jews  had  relapsed  into 
their  former  condition.  As  we  do  not  meet  with 
his  name  in  Nehemiah  till  now,  it  is  probable  he 
followed  Nehemiah  to  Judea  to  assist  him  in  an- 
other movement  of  reform. 

Ver.  2.  All  that  could  hear  -with  under- 
standing —  Lit..  AH  that  understood  in  hearing, 
i.  c.  those  old  enough  to  understand.  The  first 
day  of  the  seventh  month. — This  was  a  spe- 
ci  ti  "Sabbath,  a  memorial  of  blowing  of  trum- 
pets, a  holy  convocation."  (Lev.  xxiii.  24).  A 
specific  offering  was  appointed  for  that  day,  be- 
-  1  ■■  the  burnt-offering  of  the  month.  (Numb. 
xxix.  1-6). 

Ver.  3.  From  morning. — Lit.,  from  the  light, 
i.  e.,  from  daylight  or  an  hour  as  early  as  was 
available.  The  reading  must  have  occupied  at 
least  six  hours.  About  one-quarter  of  the  Pen- 
tateuch might  be  read  in  that  time. 

Ver.  4.  Pulpit. — Probably  the  same  that  is 
called  tltiri  in  ch.  ix.  4.  The  word  here  is 
strictly  tower  and  there  ascent.  It  was  doubtless 
a  very  high  platform  bo  as  to  overlook  a  large 
crowd.  (Comp.  ver.  5).  Anaiah. — See  chap. 
x.  22.  TJrijah. —  See  ch.  iii.  4.  Hilkiah. — Not 
the  Hilkiah  of  xii.  7.  He  lived  in  Zerubbabil's 
day.  Maaseiah. — See  xii.  41.  Malchiah  — 
See  x.  3.  Zechariah. — See  xii.  41.  Meshul- 
lam. — See  x.  7.  All  these  named  as  standing 
with  Ezra  may  hive  been  priests.  If  so,  the 
Anaiah  of  ch.  x.  22  must  be  a  different  one  from 
this  one  here  named.  As  far  as  we  can  trace  the 
other  names,  they  appear  to  be  priests. 

Ver.  7.  Jeshua. — S>e  ch.  x.  9.  Bani. — See 
ch.  x  13.  Sherebiah. — See  ch.  x.  12.  Ja- 
min. — Perhaps    the    Benjamin    of   ch.    iii.    23. 


TEXTUAL    AND    GRAMMATICAL. 

1  Ver.  C.     nnrO^l  np'1.    This  frequent  combination,  the  former  verb  being  never  without  the  latter,  indi- 
cates the  two  steps  of  the  movement :  "they  stooped  and  bowed  down."    The  verbs  nnt?',  HDl?  and  rut?  aro 

T  T  -t 

stj-oncer  than  TO. 
-It 

2  Ver.  7.    The  Hiphil  of  p3   i3  used  in  vers.  7,  S.  tt,  with  t tie  true  Iliphil  force ;  but  in  vers.  '2,  3.  12,  it  has  the 

K:tt  sense. 

»  Ver.  10.     i1}    jijj   ["S1?   for  lS   Ti"JJ    J'S   liVX1?,  by  suppression  of  the  relative,  which  is  far  harsher  than 
the  Eng  suppression  of  the  antecedent,  e.  >j.  "  Honor  to  whom  honor  is  due."    Comp.  1  Chron.  it.  12. 

*  Ver.  17.    Notice  the  alliterative  use  of  the  three  roots  71-*J/,  2"<2ly   and  31C- 

tt        -  T 

Akkub. — See  ch.  xii.  in.  Shabbethai.— See 
ch.  xi.  16.  Hodrjah. — See  ch.  x.  10.  Maa- 
seiah.— Probably  not  the  Maaseiah  of  ver.  4,  or 
of  ch.  x.  25,  or  of  ch.  xi.  5,  but  possibly  the  Maa- 
seiah of  ch.  iii.  23.  Kelita — See  ch.  x.  10. 
Azariah. — Perhaps  the  priest  mentioned  ch.  x. 
2.  Jozabad. — See  ch.  xi.  16  Hanan.  See 
ch  x.  10.  Pelaiah. — Seech,  x.  10.  And  the 
Levites.  i.  e.,  and  other  Levites,  for  the  thirteen 
mentioned  were  Levites.  These  Levites  seem  to 
have  read  after  Ezra  and  to  have  explained  it  to 
different  parts  of  the  crowd,  while  the  Aniens, 
the  lifting  up  of  the  hands,  the  bowing  and  tho 
worshipping  (in  ver.  6)  occurred  at  intervals 
during  the  reading.  The  explanation  may  havo 
been  principally  of  archaic  Hebrew  words. 

Ver.  8.  So  they  read. — That  is  Ezra  read 
and  the  Levites  re-read  and  explained  whero 
necessary. 

Ver.  9.  The  Tirshatha. — See  on  ch.  vii.  65. 
The  holiness  of  the  day  is  used  as  an  argument 
against  mourning.  Note  tho  fact  that  the  high- 
priest  on  whose  mitre  was  written  "  Holiness  to 
the  Lird,"  was  forbidden  to  mourn.  (See  Lev. 
xxi.  10.     Comp.  Lev.  x.  6). 

Ver.  10.  Send  portions. — See  tho  spirit  of 
this  enjoined  in  Deut.  xvi.  11,  12,  with  regard 
to  the  Pentecost  season. 

The  joy  of  the  Lord  is  your  strength, 
i.  e.,  a  mirtbfulness  which  spring  from  right  re- 
lations to  God  is  an  element  and  sign  of  spiritual 
strength. 

Ver.  13.  To  understand. — r.ather,  "to  con- 
sider." 

Ver.  14.  In  the  feast  of  the  seventh 
month,  i.  e.,  the  feast  of  tabernacles.  See  Lev. 
xxiii.  34-43. 

Ver.  15.  This  is  a  pregnant  sentence,  thus: 
And  that  the;/  should  publish  and  proclaim  in  all 
their  cities  (Lev.  xxiii.  4);  so  they  proclaimed  in 
Jerusalem,  etc.  The  order  is  given  on  the  2d  of 
Tisri,  and  the  work  is  done  in  readiness  for  the 
15th.  The  narrative  runs  the  two  together,  con- 
fusing the  time  to  the  careless  reader.  Unto 
the  mount,  i.  e.,  mount  of  Olives.  Pine 
branches,  'ale  ' ' e'z  shemen,  branches  of  the  oil- 
tree  (Isa.  xii.  19)  Mr.  Houghton  (in  Smith's 
Diet.)  thinks  it  may  be  tho  Zaekum  or  Balanites 
JEgyptiaca.  Branches  of  thick  trees,  'ah 
'etz  'avotk ;  either  specifically  "branches  of  the 
Avoth  tree,"  or  branches  of  tangled  trees." 

In  Lev.  xxiii.  40,  the  command  is  to  use, 

1.  The  fruit  of  goodly  trees. 

2.  The  leaves  of  pilm  trees. 

3.  The  boughs  of  Avoth  trees. 

4.  Willows  of  the  brook. 
9 


65 


THE  BOOK  OF  NEUEMTAII. 


Ilere  the  oli\c  tree,  the  oil  tree,  and  the  myrtle 
would  come  under  the  first  head  ("  fruit"  being 
used  for  any  produce),  while  the  willow-tree  ia 
emitted,  perhaps  because  there  happened  to  be 
none  near  Jerusalem  at  that  time. 

Ver.  16.  Street  of  the  water-gate. — See  on 
ver.  1.  Street  of  the  gate  of  Ephraim. — 
From  2  Kings  xiv.  13  and  Neb.  eh.  xii.  39,  we 
see  that  this  gate  was  near  the  north-west  cor- 
ner of  the  city,  between  "the  broad  wall"  and 
the  "  old  gate,"  the  "old  gate"  and  "  corner- 
gite"  being  perhaps  the  same.  According  to 
Keil,  the  Gate  of  Ephraim  may  have  been  at- 
tached to  the  broad  wall  and  not  have  been  de- 
stroyed. Hence  it  is  not  mentioned  in  chap.  iii. 
There  was,  we  may  suppose,  a  large  open  place 
in  the  N.  W.  part  of  the  city,  corresponding  to 
ill  it  by  the  water-gate  in  the  S.  E.  part. 

Ver.  17.  Done  so. — That  is,  kept  the  feast  cf 
Tabernacles  with  such  gladness. 

Ver.  18.  He  read,  i.  e.,  Ezra. 

They  kept  the  feast,  i.e.,  of  tabernacles. 
They  had  been  from  the  second  day  (ver.  13),  to 
this  the  15th  day  of  Tisri  (Lev.  xxiii.  34)  pre- 
paring for  it.  The  solemn  fast-day  of  the  10th 
of  Tisri  had  doubtless  been  excepted.  It  is 
passed  over  without  mention  in  the  narrative. 
A  solemn  assembly,  atzereth  (comp.  Lev.  xxiii. 
36;  Num.  xxix.  35;  Dent.  xvi.  8;  Jer.  ix.  2; 
Amos  v.  21).  It  seems  to  have  been  something 
more  than  the  "  mikra-kodesh"  (holy  convoca- 
tion), and  yet  what  more  we  cannot  say.  It  is 
ap oiled  to  the  last  day  of  the  feast  of  tabernacles 
a'ul  to  the  last  day  of  the  passover  week.  Jose- 
piius  (Ant.  3,  10,  5)  applies  it  to  Pentecost  (in 
the  Greek  form-lserrM''),as  especially  belonging 
to  that  day,  which  is  the  use  of  the  word  b"  the 
later  Jews. 

HISTORICAL    AND    ETHICAL. 

1.  The  constant  study  of  God's  word  by  the 
people  was  always,  and  is  still,  a  distinguishing 
characteristic  of  the  Jewish  nation.  The  Le- 
vites  were  originally  entrusted  with  the  duty  of 
reading  (lie  law  before  Israel  every  seventh  year 
(Deut.  xxxi.  9—13),  and  when  Jehoshaphat  (2 
Chron.  xvii.  7-9)  sent  Levites  throughout  all  the 
cities  of  Judah  to  teach  the  people  from  the 
book  of  the  law  of  the  Lord,  he  was  doubtless 
using  the  Levites  in  a  way  familiar  to  the  nation 
from  the  first.  God's  people  were  to  keep  in 
mini  that  they  were  not  to  follow  the  light  of 
nature,  but  to  consult  the  divine  oracles  for  all 
their  guidance  (Rom.  iii.  2). 

Redemption  was  a  plan,  and  the  Church  was 
a  scheme,  and  the  soul  of  the  scheme  was  the 
written  word  of  God. 

2.  Th")  tears  of  penitence  naturally  lead  to 
joy.  When  men  mourn  for  sin,  the  Lord  com- 
forts tli  ''0,  saying:  "Go  your  way,  eat  the  fat 
and  drink  the  sweet."  The  sinful  woman  who 
bathed  our  Saviour's  feet  with  tears  heard  him 
say:  "Go  iu  peace"  (Luke  vii.  50).  There 
nny  have  been  much  that  was  only  mere  excite- 
ment, without  a  religious  basis,  both  in  the 
weeping  and  the  merriment  of  this  month  of 
Tisri;  yet  we  cannot  but  believe  that  there  was 
a  nucleus  of  true  devotion  in  the  movement,  a 
mark  of  the  holy  succession  that  reached  down 
to  Simeon  and  Anna. 


3.  The  booths  of  the  tabernacle-feasts  were 
memorials  of  the  booth  life  of  Israel  (on  leaving 
Egypt)  that  began  at  Succoth.  The  memory 
would  encourage  humility  and  gladness,  bring- 
ing the  thoughts  of  the  people  back  to  first  prin- 
ciples, and  making  them  to  feel  the  Divine  pre- 
sence and  protection  (see  Lev.  xxiii.  43).  The 
roofs  of  the  houses  were  battlemented  so  as  to 
preclude  danger  (Deut.  xxii.  8)  nnd  the  houses 
were  low.  The  building  of  booths  on  the  roofs 
was  therefore  a  very  natural  thing.  They  would 
not  be  in  the  way  of  the  multitude,  and  would 
have  in  each  case  somewhat  of  domestic  pri- 
vacy. 

HOMILETICAL    AND   PRACTICAL. 

Vers.  1-12.  The  holiday  of  the  Lord's  congre- 
gation. 1)  Its  cause:  the  exterior  one  lies  in 
the  time,  it  is  the  seventh  month,  the  true  one  in 
the  proofs  God  has  given,  since  He  has  secured 
the  existence  of  the  congregation  before  the 
world,  fortified  their  city,  etc.  2)  Its  celebra- 
tion. The  congregation  shows  a  longing  for 
God's  word,  uses  it  in  good  order,  and  listens  to 
it  with  reverence.  3)  Its  blessing:  sadness 
turned  into  joy.  The  ever  permanent  elements 
in  the  true  service  of  God.  1)  On  the  side  of 
the  congregation:  hunger  for  the  word  of  God. 
2)  On  the  side  of  the  teachers — the  right  hand- 
ling of  the  word  of  God — commences  with  the 
praise  of  God,  which  awakens  the  assenting  ac- 
knowledgment of  the  congregation,  communica- 
tion of  the  divine  word,  the  explanation  and  ap- 
plication of  the  same.  On  both  sides  resignation 
to  God's  word  and  being. — Bede:  liorjaverunt  ipsi 
pontificem  suum,  ut  allato  libro  viandata  sibi  legis, 
qnx  agere  debeant,  rcplicaret,  ut  cum  civitate  fed'Jl- 
cata,  open's  quoque  placiti  Deo  structura  consurgerct, 
ne  sicut  anted  propter  ne<jligenliam  relijionis  cantata 
etiam  ruina  sequeretur. — Starke:  Even  the  com- 
mon people  must  take  care  that  they  shall  have 
the  word  of  God  pure  and  clear.  Young  people 
should  be  made  to  listen  to  the  divine  word  from 
their  childhood,  that  they  may  learn  to  fear 
Gol.  If  in  the  Old  Testament  all  without  excep- 
tion have  been  obliged  to  listen  to  the  law,  how 
inexcusable  it  is  if  the  papacy  does  not  allow  this 
to  the  people.  Hearers  should  not  become  tired 
and  impatient  even  if  the  sermon  is  rather  long. 
The  principal  part  of  the  service  of  God  consists 
in  praise,  and  in  th;s  we  resemble  the  God- 
praising  angels.  The  singing  of  Collects,  pray- 
ers and  Thanksgivings  should  be  in  an  intelligi- 
ble language,  that  the  hearer  may  understand 
and  be  able  to  respond  Amen.  The  Amen  in  a 
public  assembly  should  be  sung  by  each  nnd  ail. 
If  we  should  bow  the  knees  of  our  hearts  in  par- 
ticular before  the  Lord,  it  is  proper  that  in  out- 
ward gestures  also  we  should  show  our  humility 
before  God.  Preachers  must  not  forget  prayer 
in  the  arrangement  of  divine  service.  If  teach- 
ers publicly  kneel  down  and  pray  to  God,  it  is 
proper  that  the  hearers  also  should  fall  upon 
their  knees  with  them.  Teachers  should  aim 
at  lucidity  in  explaining  the  word  of  God.  If 
God  gives  us  a  joyful  day  we  should  not  forget 
the  poor. 

Rejoice  in  the  Lord  always  !  That  is  1)  possi- 
ble, for  in  communion  with  the   Lord   we  have 


CHAP.   IX.   1-38. 


■61 


consolation,  promise,  help,  refreshment,  etc.,  in 
spile  of  all  tlie  calamities  ami  difficulties  of  earth. 
2 1  Necessary;  for  every  day  is  holy  to  the  Lord, 
and  our  conduct  must  always  honor  the  Lord. 
81  Wholesome;  for  joy  in  the  Lord  is  our 
I .  rength,  and  puts  us  in  the  position  to  wait  with 
1  ntience,  makes  us  skilful,  and  guards  us  from 
till  straying.  Joy  in  the  Lord  is  our  strength, 
for  1)  in  ourselves  we  are  weak  and  hesita- 
ting. 2)  In  the  fulness  of  the  Lord  is  grace 
for  grace.  3)  Precisely  the  joy  in  the  Lord  is 
fitted  to  cause  us  to  have  all  that  is  comprehended 
in  strength.  With  the  prayer,  gladden  me  with 
Thy  help,  and  let  my  joy  in  Thee  bo  my  strength, 
can  one  gain  anew  each  day  consolation  and  joy, 
whatever  task  be  before  him. 

Vers.  13-13.    The  festival  of  the  people.     1) 


Its  foundation — the  divine  command — God  wishes 
that  the  congregation  suould  celebrate  the  holi- 
day. 2)  Its  form;  it  exhibits  itself  also  exter- 
nally; in  the  Old  Testament  by  booths,  which 
have  their  signification;  in  the  New  Testament 
through  other  ceremonies,  which  arc  not  less  full 
of  meaning.  3)  Its  effect.  Resignation  to  God's 
word  and  will,  an  I  from  that  a  glorification  of 
the  entire  life. — Starke:  Christians  have  in  the 
world  no  continuing  city,  and  their  life  is  vain 
and  fleeting.  Well  for  them,  then,  if  they  strive 
to  dwell  in  the  eternal  tents.  Heb.  xiii.  14.  As 
the  Jews  had  their  holidays  and  festivals,  so 
have  we  Christians,  but  upon  the  condition  of 
Christian  freedom.  Coloss.  ii.  10.  The  exercise 
of  true  religion  gives  a  tranquil  heart  and  joyful 
conscience;  but  false  worship  gives  much  annoy- 
ing trouble,  and  tortures  the  conscience. 


CiiArn-.R   IX.    1-38. 

1  Now  [And]  in  the  twenty  and  fourth  day  of  this  month  the  children  of  Israel 
were  assembled  with  fasting,  and  with  sackclothes,  and  earth  upon  them  [i.  e.,  upon 

2  their  heads].  And  the  seed  of  Israel  separated  themselves  from  all  strangers  [sons 
of  strangeness],  and  stood  and  confessed  their  sins,  and  the  iniquities  of  their  fathers. 

3  And  they  stood  up  in  their  place  and  read  in  the  book  of  the  law  of  the  Lord  their 
God  one  fourth  part  of  the  day  ;  and  another  fourth  part  they  confessed,  and  wor- 

4  shipped  the  Lord  their  God.  Then  [And]  stood  up  upon  the  stairs  of  the  Levites, 
Joshua,  and  Bani,  Kadmiel,  Shebaniah,  Bunni,  Sherebiah,  Bani,  and  Chenani,  and 

5  cried  with  a  loud  voice  unto  the  Lord  their  God.  Then  [And]  the  Levites  Jo- 
shua, and  Kadmiel,  Bani,  Ilashabiiiah,  Sherebiah,  Hodijah,  Shebaniah  and  Petha- 
hiah  said,  Stand  up  and  bless  the  Lord  your  God  for  ever  and  ever  [from  eternity 
to  eternity],  and  blessed   be  [they  blessed]  thy  glorious  name   [the  name  of  thy 

6  glory],  which  [and  if]  is  exalted  above  all  blessing  and  praise.  Thou,  even  thou, 
art  Lord  alone  ;  thou  hast  ma  'e  heaven,  the  heaven  of  heavens,  with  all  their  host, 
the  earth,  and  all  things  that  ace  therein,  the  seas  and  all  that  is  therein   and  thou 

7  preservest  them  all ;  ami  the  hostof  heaven  worshippeth  thee.  Thou  art  the  Lord 
the  God,  who  didst  choose  Abram,  and  broughtcst  him  forth  out  of  Ur  of  the  Chal- 

8  dees,  and  gavest  him  the  name  of  Abraham;  and  foundest  his  heart  faithful  before 
thee  and  madest  a  [the]  covenant  with  him  to  give  the  land  of  the  Canaai  ites,  the 
Ilittites,  the  Amorites,  and  the  Perizzites,  and  the  Jebusites,  and  the  Girga«hitcs,  to 

9  give  it,  I  say,  to  his  seed,  and  hast  performed  thy  words  ;  for  thou  art  righteous  : 
and  didst  see  the  affliction  of  our  fathers  in  Egypt,  and  heardest  their  cry  by  the 

10  Red  Sea  [Sea  of  weeds].  And  shewedst  signs  and  wonders  upon  Pharaoh,  and  on 
all  his  servants,  and  on  all  the  people  of  his  land :  for  thou  knewest  that  they  dealt 
proudly  against  them.     So  didst  thou  [and  thou  didst]  get  thee  a  name,  as  it  is  this 

11  day.  And  thou  didst  divide  the  sea  before  them,  so  that  [and]  they  went  through 
the  midst  of  the  sea  on  the  dry  land  ;  and  their  persecutors  thou  thrcwest  into  the 

12  deeps,  as  a  stone  into  the  mighty  waters.  Moreover  [and]  thouleddest  them  in  the 
day  by  a  cloudy  pillar;  and  in  the  night  by  a  pillar  of  fire,  to  give  them  light  in 

13  the  way  wherein  they  should  go.  Thou  earnest  down  also  [And  thou  earnest  clown] 
upon  Mount  Sinai,  and  snakest  with  them  from  heaven,  and  gavest  them  right 

14  judgments  and  true  laws  [laws  of  truth],  good  statutes  and  commandments:  ami 
madest  known  unto  them  thy  holy  Sabbath,  and  commandedst  them  precepts, 


38  THE  COOK  OF  NEHEMIAII. 


15  [and]  statutes,  and  laws,  by  the  hand  of  Moses  thy  servant:  and  gavest  them  bread 
from  heaven  for  their  hunger,  and  broughtest  forth  water  for  them  out  of  the  rock 
for  their  thirst,  and  promisedst  them  that  they  should  go  in  to  possess  the  laud 

16  which  thou  hadst  sworn  [lifted  up  thy  hand]  to  give  them.  But  [And]  they  and 
our  fathers  dealt  proudly,  and  hardened  their  necks,  and  hearkened  not  to  thy 

17  commandments,  and  refused  to  obey,  neither  were  mindful  cf  thy  wonders  that 
thou  didst  among  them;  but  [and]  hardened  their  necks  and  in  their  rebellion  ap- 
pointed a  captain  to  return  to  tacir  bondage  [in  place  of  "in  their  rebellion,"  in 
Egypt]  ;  but  thou  art  a  God  ready  to  pardon  [a  God  of  pardon.;]  gracious  and  mer- 

18  cii'ul,  slow  to  anger,  and  of  great  kindness,  and  forsookest  them  not.  Yea,  when 
thy  had  made  [Yea,  they  even  made]  them  a  molten  calf,  and  said,  This  is  thy 
God  that  brought  thee  up  out  of  Egypt,  and  had  wrought  [and  wrought]  great  pro- 

1  vocations  ;  yet  [and]  thou  in  thy  manifold  mercies  forsookest  them  not  in  the  wil- 
derness :  the  pillar  of  the  cloud  departed  not  from  them  by  day,  to  lead  them  in  the 
way;  neither  the  pillar  of  [the]  fire  by  night,  to  show  them   li  ht,  and  the  way 

20  wherein  they  should  go.  Thou  gavest  also  [And  thou  gavest]  thy  good  Spirit  to 
instruct  them,  and  wiikheldcst  not  thy  manna  from  their  mouth,  and  gavest  them 

21  water  for  their  thirst.  Yea  forty  years  [And  forty  years]  dicist  thou  sustain  them 
in  the  wilderness,  so  that  they  lacked  nothing;  their  clothes  waxed   not  old,  and 

22  their  feet  swelled  not.  Moreover  [And]  thou  gavest  them  kingdoms  and  na- 
tions, and  didst  divide  them  into  ccrners  [or  districts] :  so  they  possessed  the  land 
of  Sihon,  and  the  land  of  the  king  of  Heshbon  [perhaps,  the  laud  of  Sihon,  the  king 

23  of  Heshben],  and  the  land  of  Og,  king  of  Eashau.  Their  children  also  multipliedst 
thou  [And  their  children  thou  didst  multiply]  as  the  stars  of  heaven,  and  brought- 
e~.t  them  into  the  land,  concerning  which  thou  hadst  promised  to  their  fathers,  that 

2  i  they  should  go  in  to  possess  it.     [So  [And]  the  children  went  in  and  possessed  the 

.'and,  and  thou  subduedst  before  them  the  inhabitants  of  the  land ;  the  Cauaaui'Les, 
a"  d  gavest  them  into  their  hands,  with  their  kings,  and  the  people  of  the  laud,  that 

l3  ihcy  might  do  with  them  as  they  would.  Aud  they  took  strong  cities,  and  a  fat 
land,  and  possessed  h  -uses  full  of  all  goods,  wells  digged  [cisterns  hewn],  vineyards 
and  oliveyards,  and  fruit  trees  in  abundance:  so  [and]  they  did  eat,  and  were  filled, 

23  and  became  fat,  aud  delighted  themselves  in  thy  great  goodness.  Nevertheless 
[And]  they  were  disobedient,  and  rebelled  against  thee,  and  cast  thy  law  behind 
their  backs,  and  slew  tby  prophets  which  testified  against  them  to  turn  them  to  thee, 

27  and  they  wrought  great  provocations.  Therefore  [And]  thou  dcliveredst  them  into 
the  hand  of  their  enemies  who  vexed  them:  and  in  the  time  of  their  trouble  when 
they  cried  [their  oppressors  who  oppressed  them :  and  in  the  time  of  their  oppres- 
sion they  cried]  unto  thee,  [and]  thou  heardest  them  from  heaven  ;  and  according 
to  thy  manifold  mercies  thou  gavest  them  saviours,  who  saved  them  out  of  the  hat.d 

23  of  their  enecaies  [oppressors].  But  after  they  had  rest,  they  did  evil  again  [they 
returned  to  do  evil]  before  thee:  therefore  leftest  thou  [and  thou  leftest]  them  in 
the  hand  of  their  enemies,  so  that  they  had  the  dominion  over  them  yet  when 
[and]  they  returned,  and  cried  unto  thee,  [aud]  th  ;u  heardest  them  from  heaven ; 

20  and  many  times  didst  thou  deliver  them  according  to  thy  mercies;  and  testifiedst 
against  [to]  them,  that  thou  mightest  bring  them  again  unto  thy  law:  yet  [and] 
they  dealt  proudly,  and  hearkened  not  unto  thy  commandments,  but  [and]  sinned 
against  thy  judgments,  which  if  a  man  do,  he  shall  live  in  them  [which  a  man  shall 
do  and  live  in  them],  and  withdrew  the  shoulder  [gave  a  resisting  shoulder],  and 

30  hardened  their  neck,  and  would  r.ot  hear  [did  not  hear].  Yet  [And]  many  years 
didst  thou  forbear  them  [i.  e.,  act  'orbeariugly  towards  them],  and  testifiedst  against 
[to]  them  by  thy  Spirit  in  thy  prophets  [by  the  hand  of  thy  prophets]  ;  yet  would 
they  not  give  car  [and  they  did  not  give  ear]    therefore  gavest  thou  [aud  thou 

31  gavest]  them  into  the  hand  of  the  people  of  the  lands.  Nevertheless  [And]  for 
thy  great  mercies'  sake  [in  thy  great  mercies]  thou  didst  not  utterly  consume  them, 

32  nor  forsake  them;  for  thou  art  a  gracious  and  merciful  Ood.  Now  therefore  [and 
now],  our  God,  the  [  reat,  the  mighty,  and  the  terrible  God,  who  keopest  covenant 
r.nd  mercy  [the  covenant  and  the  mercy],  let  not  all  the  trouble  [distress]  seem 
little  before  thee,  that  hath  come  upon  us  [found  us],  on  our  kiogs,  on  our  princes, 


chap.  ix.  1-3&. 


39 


and  on  our  priests,  aud  on  our  prophets,  and  on  our  iathers,  and  on  .11   tby  people, 

33  since  the  time  of  the  kings  of  Assyria  unto  this  day.  Howbeit  [And]  il;  m  art  just 
in  all  that  is  brought  [comes]  upon  us ;  for  thou  hast  doue  ri  Jit,  but  [and]  we  have 

34  done  wickedly:  neither  have  our  kings,  our  priuees,  our  prksts,  nor  our  fathers 
kept  [done]  thy  law,  nor  hearkened  unto  thy  commandments  and  thy  testimonies, 

35  wherewith  thou  didst  testify  against  [to]  them.  For  they  have  not  served  thee  in 
their  kingdom  and  in  thy  great  goodness  [blessings  of  prosperity]  that  thou  gavest 
thecn,  aDd  in  the  large  and  fat  laud  which  thou  gavest  before  them,  neither  turned 

36  they  from  their  wicked  works.  Behold,  we  are  servants  this  day,  and  [as]  for  the 
land  that  thou  gavest  unto  our  fathers  to  eat  the  fruit  thereof  and  the  good  thereof, 

37  behold,  we  are  servants  in  it:  and  it  jieldeth  much  increase  unto  the  kings  whom 
thou  hast  set  over  us  because  of  our  sins:  also  [and]  they  have  dominion  over  our 

38  bodies,  and  over  our  cattle,  at  their  pleasure,  and  we  are  in  great  distress.  And 
because  of  all  this  we  make  a  sure  covenant,  aud  write  it;  and  our  princes,  Levites, 
and  priests  seal  unto  it  [are  on  the  sealed  covenant]. 


TEXTUAL    AND    GRAMMATICAL. 

1  Ver.  8.    jil"0  inf-  abs.  for  ITO- 

T  T  ""  T 

2  Ver.  22.    D^^'l-    This  Aramaean  form  is  found  in  Judges  T.  14,  where  it  is  poetical. 

»  Ver.  26.    D*J,    I"  this  phrase  (see  1  Kings  xiv.  0 ;  Ezra  xxiii.  35,  and  here)  the  Tsere  becomes  Pattahh,  a9 

T~ 

if  from  lj  not  1J. 

«  Ver.  28.    DTV^  jYl21  for  n'121  D'nj,'. 

r*  Ver.  38.    Hj~^.    That  this  is  not  an  adjective  with  JT"0  understood  is  evident  fr  jm  its  u^e  in  chapter 
xi.  21. 

Ver.  3.  And  read. — Probably  as  before,  Ezra 
reading  from  the  high  platform  to  the  great  mul- 
titude, aud  the  Levites  explaining  in  different 
parts  of  the  crowd.  One-fourth  part  of  the 
day. — Probably  half  way  to  noon.  Another 
fourth  part. — Probably  the  rest  of  the  time  till 
noon.     Comp.  chap.  viii.  3. 

Ver.  4.  Stairs. — So  on  chap.  "viii.  4.  Je- 
shua,  Bani,  Kadmiel,  Shebaniah,  Shere- 
biah  appear  again  in  ver.  5,  but  Buuni,  Bani 
(J)  aud  Chenani  a  e  replaced  there  by  Hash- 
abniah,  Hodijah,  and  Pethahiah.  So  there 
appears  to  have  been  two  movements.  The  Le- 
vi'es  mentioned  in  the  fourth  verse  openeJ  the 
8"i  vice  with  a  loud  cry,  perhaps  a  doxology,  and 
th'.n  the  Levites  mentioned  in  the  filth  verse  be- 
gan the  confession.  Bunni  is  pi  rhaps  Binnui 
of  chap.  x.  9.  Bani  (2)  is  perhaps  Benina  of 
c'lap.  x.  IS.  Chenani  is  probably  lianan  of 
chap.  x.  10. 

Ver.  5.  Hashabniah — In  chap.  x.  11  IJnxhrr. 
biah.  Hodijah. — See  chap.  x.  10.  Pethahiah. 
— Perhaps  1'elaiuh  of  chap.  x.  10.  The  only  Le- 
vites mentioned  as  Bealing  in  chap.  x.  who  are 
not  mentioned  here  are,  then,  Kelit  a,  Micha,  Re- 
lioh,  Zaccur,  Shebaniah  (2),  Hodijah  (2). 

Stand  up  and  bless  the  Lord  your  God 
for  ever  and  ever.— This  the  <  ight  Levites  cry 
out  to  the  people  (some  having  perhaps  seated 
themselves),  and  then  they  make  the  confession 
to  God,  doubtless  from  a  written  document  pre- 
pared for  the  occasion,  so  that  all  the  eight  speak 
together,  and  so  make  a  strong  voice  to  be  heard 
by  all.  The  Hebrew  of  this  confession  is  quite 
pure  and  largely  borrowed  from  the  older 
books. 

And  blessed  be  thy  glorious  name. — 
Here  the  Fut,.  Piel  is,  with  wav  convrrainc,  an  as- 
per  ion  made  by  Xehemiah  himself  in  an  ejacu- 
latory  form  to    Go  I,  thus:     "The    Levites- said, 


EXEGETICAL    AND    CRITICAL. 

The  Confession. 

The  confession  recorded  in  this  chapter  uses 
largely  the  language  of  the  older  Scriptures.  Pur 
ver.  6  see  Ps.  lxxxvi.  10;  Ex.  xx.  11,  aud  Deut. 
x.  14.  For  ver.  9,  see  Ex.  iii.  7.  For  ver.  Ill, 
see  Jer.  xxxii.  20.  For  ver.  11,  see  Ex.  xv.  fi, 
10.  For  ver.  12,  see  Ex.  xiii.  21.  For  ver.  13, 
see  Ex.  xix.  20.  For  ver.  15,  see  Ps.  cv.  40,  41. 
For  ver.  16,  see  2  Kings  xvii.  14.  For  ver.  17, 
see  Ps.  lxxviii.  11  ;  Ex.  xxxiv.  6.  For  ver.  25, 
see  Deut.  vi.  10,  11.  For  ver.  27,  see  Jiulg.  ii. 
14,  18.  For  ver.  29,  see  Lev.  xviii.  5.  For  ver. 
33,  see  Ps.  cvi.  6.  For  ver.  35  and  ver.  30,  see 
Deut.  xxviii.  47,  48. 

Ver.  1.  The  twenty  and  fourth  day  of 
this  month. — The  'Atzereth  was  the  22d  day 
of  Tisri.  Two  days  afier  is  this  special  day  of 
fisting  and  confession.  It  must  not  be  con- 
founded with  the  Yom-hak-kippurim  or  Day  of 
Atonement,  which  was  the  10th  of  Tisri. 

Earth  upon  them,  i.  e.,  on  their  heads  (see 
1  Sam.  iv.  12).  Both  earth  and  ashes  were  used 
on  the  head  as  a  sign  of  sorrow.  Comp.  2  Sam. 
xiii.  19.  Our  Eng.  version  has  written  here 
sackclothes,  but  everywhere  else  has  used 
sackcloth  for  the  Ileb.  plural. 

This  tasting,  mourning  and  confession  was  not 
a  swing  of  the  pendulum  to  the  other  extreme 
from  the  joy  and  gladness  of  the  Tabernacle's 
f  ast,  but  the  action  of  the  same  religious  spirit 
which  recognized  God's  crreat favors,  but  which  at 
the  same  time  recognized  the  great  errors  of  the 
people. 

Ver.  2.  The  Bene-nechar  or  strangers  were 
foreigners  who  had  become  mixed  with  the  Jews 
by  commercial  iuterest  or  by  marriage.  Comp. 
chap.  xiii.  3,  27. 


40 


THE  BOOK  OF  NEHEMIAH. 


Stand  up  and  bless  (lie  Lord,  etc.,  and  they  [«.  e., 
the  people]  blessed  thy  glorious  name,  which  is 
exalted  above  all  blessing  and  praise."  The 
words  of  the  people  then  begin  with  ver.  6. 

Ver.  0.  Heaven  of  heavens. — Intensive,  for 
the  unseen  as  well  as  seen  heaven.  Host  of 
heaven — i.e.,  the  angels. 

Ver.  7.  Ur  of  the  Chaldees  cannot  be  Mug- 
heir  by  the  Persian  gulf,  as  is  the  present  pre- 
vailing theory.  The  Chaldees  or  Casdim  in 
Abraham's  day  (or  in  Moses'  day)  were  not  so 
far  south.  Ur  was  more  likely  in  northern  Me- 
sopotamia, though  scarcely  so  near  to  Haran  as 
Oorfa.  The  Semitic  stock  to  which.Abraham 
belonged  seem  to  belong  to  northern  Meso- 
potamia. 

Ver.  8.  The  Hivites  are  left  out  of  this  enume- 
ration, perhaps  to  please  their  descendants,  the 
Nethinim.     (See  Josh.  ix.  7.) 

Ver.  11.  Mighty — in  the  sense  of  violent. 
Comp.  Ex.  xv.  5  for  the  figure, 

V»rs.  13,  14.  Judgments,  laws,  statutes, 
commandments,  precepts. — In  Hebrew  the 
words  are  (in  the  singular)  mishpah,  torali.  hok, 
mUzivah.  The  last  word  is  translated  in  E.  V.  by 
"commandments"  and  "precepts."  The  mish- 
pah has  the  idea  of  discrimination  and  decision 
in  it.  The  torah  is  a  code.  The  hok  is  a  sepa- 
rate decree.  The  mitzwah  is  a  simple  order.  The 
adjectives  "right,"  "true,"  and  "good,"  are  ex- 
actly appropriate. 

Ver.  17.  Appointed  a  captain. — In  Num. 
xiv.  4  it  is  only  stated  that  they  proposed  to  ap- 
point one.  The  proposition  had  been  really  car- 
ried out.  In  their  rebellion. — LXX.:  iv  Ai- 
j't'Tmj,  reading  D'ljIO  for  D'10.  The  LXX.  is 
probably  right.  Comp.  Num.  xiv.  4.  The  words 
in  Heb.  come  after  "to  their  bondage." 

Ver.  18.  This  is  thy  God.— Here  "this  thy 
Elohim,"  and  in  Exod.  xxxii.  4  "these  thy  El  ;- 
him."  In  each  case  only  one  God  is  referred  to. 
The  plural  style  of  the  sentence  in  Exodus,  both 
as  to  the  demonstrative  and  the  verb,  is  simply 
a  conformiiy  to  the  plural  form  of  Elohim.  The 
molten  calf  may  have  been  a  copy  of  Apis  or 
Mnevis,  or  it  may  have  been  a  cherub.  Indeed 
Apis  and  Mnevis  may  have  been  Egyptian  forms 
of  the  primeval  cherubim. 

Ver.  19.  To  show  them  light  and  the  way 
wherein  they  should  go. — Better:  to  shed 
light  on  them  and  the  way,  etc. 

Ver.  20.  Thou  gavest  also  thy  good  Spi- 
rit.— Referring  to  the  event  described  in  Numb, 
xi.     Comp.  Isa.  lxiii.  11. 

Ver.  22.  And  didst  divide  them  into  cor- 
ners.— Rather:  And  didst  distribute  them  into  dis- 
tricts. The  words  "and  the  land  of  the,"  weth 
erctz,  before  "king  of  He-hhon."  seem  to  be  an 
error  of  transcription.  "The  land  of  Sihon.  king 
of  Heshhon,  and  the  land  of  ()g,  king  of  Bashan  " 
is  probably  the  right  reading  (comp.  Dent  ii. 
26,  30,  and  36),  or  the  old  fnrmu'a  may  have 
been  corrupted,  "the  land  of  S  hnn,  king  of  the 
Amorites,  who  dwelt  at  Heshhon,'    D»ut.  iii.  2,  etc. 

Ver.  24.  With  their  kings. — Rather,  both 
their  king*. 

Ver.  2").  Became  fat. — This  is  Hiphil  as  in 
Isa.  vi.  10,  and  must  be  strictly  rendered  "made 
fat,"  i.e.,  themselves. 


Ver.  26  Slew  thy  prophets. — See  1  Kings 
xviii.  4;   2  Chron.  xxiv.  21. 

Ver.  27.  Their  enemies  who  vexed  them, 
and  in  the  time  of  their  trouble. — Better: 
their  oppressors,  who  oppressed  them,  and  in  the  time 
of  their  oppression. 

Ver.  29.  Testifiedst  against. — Rather,  tes- 
tifirdst  to. — So  in  ver.  30  and  ver.  34. 

Ver.  32.  Since  the  time  of  the  kings  of 
Assyria,  i.e.,  the  days  of  Pul  and  Tiglath-pile- 
ser  (2  King3  xv.  19,  29).  This  time  was  more 
than  three  centuries  before  Nehemiah's  day. 

Ver.  35.  In  thy  great  goodness  that  thou 
gavest  them. — That  is,  in  the  great  prosperitu 
(from  thee)  which  thou  gavest  them.  So  in  ver.  25. 
"  Thy  goodness"  is  not  God's  moral  attribute, 
but  the  prosperity  He  gave  them. 

Ver.  38.  This  verse  is  the  first  of  the  tenth  eh. 
in  Heb.  Although  the  word  "covenant"  is  in- 
serted, it  is  warranted  by  the  use  of  the  verb 
''carath,"  the  full  expression  being  "carath 
berith." 

HISTORICAL   AND   ETHICAL. 

1.  If  we  marvel  at  the  readiness  of  Israel  to 
fall  away  into  alliances  with  the  heathen,  we 
muct  also  marvel  at  their  readiness  to  return  to 
their  separation  before  the  testimony  of  their 
law.  There  is  no  greater  wonder  displayed  to 
us  in  the  books  of  Ezra  and  Nehemiah  than  the 
speediness  of  the  work  of  these  reformers  in 
drawing  away  the  people  of  Israel  from  alliances, 
where  pecuniary  interest  and  personal  affection 
had  formed  a  double  and  most  potent  bond. 
There  must  have  been  a  prodigious  vitality  in  the 
old  Jlosaic  commonwealth.  No  mere  philosophic 
reformers  would  have  dared  to  venture  on  so 
radical  a  movement  against  the  deep-seated  ten- 
dencies of  the  people,  and  no  people  but  those 
who  had  a  truly  divine  Bide  to  their  life  would 
have  hearkened  to  such  a  proposition.  With  all 
their  errors,  how  much  there  is  to  admire  iu 
Israel ! 

2.  Every  covenant  with  God  must,  on  man's 
fide,  be  founded  on  penitential  confession  of  sin. 
For  God's  grace,  which  is  the  content  of  His 
part  of  the  covenant,  cannot  enter  a  soul  that 
harbors  its  wickedness.  When  David  acknow- 
ledged his  sin  unto  God,  God's  forgiveness  poured 
in  upon  his  soul.  (Ps.  xxxii.  5.)  After  this 
chapter  of  confession  comes  the  chapter  of  the 
covenant,  with  its  natural  issues  of  reform. 

3.  This  confession  is  a  prayer,  although  it  has 
no  petition  in  it.  It  is  the  laying  of  the  soul  befoi  c 
God  in  the  attitude  of  awaiting.  Often  the  best 
part  of  a  prayer  is  its  rehears.il  of  God's  good- 
ness and  our  own  shori-comings.  This  increases 
the  receptivity  of  the  soul.  It  removes  worldli- 
ness,  increases  faith,  makes  the  spiritual  eye- 
sight clearer,  and  brings  it  en  rapport  with 
heaven. 

4.  The  dietre's  of  Israel  under  its  political 
burdens  is  recognised  as  part  of  the  discipline 
which  God  hod  exercised  over  the  nation  tnrough 
its  entire  history.  The  covenant  is  not  consi- 
dered as  broken  hy  God  in  a'l  this.  He  had 
been  faithful.  In  this  way  Israel  sees  God's 
grace  in  the  midst  of  the  afflictions.  An  infidel 
heart  would  have  regarded  God  as  abandoning 


CHAP.  Vi.  1- 


His  people,  and  have  seen  in  their  vicissitudes 
only  the  ordinary  fate  of  nations.  Events  are 
to  be  judged  not  by  their  outward  appearance, 
but  by  the  subjective  truth,  on  which  they  really 
depend.  A  godly  soul  understands  this  secret, 
and  draws  from  it  great  peace  and  strength. 

HOMILETICAL   AND    PRACTICAL. 

Vers.  1-3.  The  penitential  and  fast-days  of  the 
Lord's  congregation.  1)  Their  time  and  cause. 
They  must  alternate  with  facts  and  festivals; 
even  God's  favors  must  prompt  us  to  observe 
them.  2)  Their  aim — to  confess  gins,  our  own 
as  well  as  those  of  our  ancestors,  and  to  praise 
God's  mercy  as  contrasted  with  them  (ver.  2). 
3)  The  manner  of  their  celebration.  Occupation 
with  God's  holy  law  forms  the  foundation  which 
helps  us  to  a  right  understanding  of  sin,  and  a 
right  appreciation  of  the  grace.  The  aim  is  pe- 
nitence, as  also  faith,  which  worships  the  Li  id 
(ver.  3). — Bede:  llanifesttut  ostenditvr,  quanta 
gratia  devotionis  onirics  eorum  personse  novum  post 
fata  skenopsegia  convmtum  fce.erint,  ut  videlicet 
se  lota  mtentione  a  scclcrum  conlagiis  ezpurgalos 
divino  faderi  conjungercnl,  ipsamque  saved  foederis 
condi:ionem  et  scrtnone  confirmarent  et  scripto,  aesi 
ab  impiorum  consortio  separali  securiores  implerent 
opus,  quod  jam  dudum  cccperant ;  id  est,  congruos 
faetie  urbis  cives  de  numero  piorum  inslituereni. — 
Starke:  Confession  of  our  sins  before  God  is  an 
effect  of  true  contrition  for  the  same.  Such  con- 
fession is  necessary  1).  As  regards  God  who  de- 
mands it  (Jer.  iii.  12,  13),  who  also  wishes  to  be 
recognised  by  men  as  holy,  just,  and  true,  and 
will  not  forgive  any  sin  without  confession. 
(Ps.  xxxii.  5.)  As  regards  the  Mediator;  for  as 
He  confessed  our  sins  and  (be  sins  of  the  whole 
world  before  Gcd,  with  words  and  deed  through 
suffering  punishment  for  His  people,  so  must  we, 
much  more,  confess  our  own  sins,  if  indeed  we 
wish  to  be  partakers  of  the  merit  of  Christ.  (1 
John  i.  7,  8.)  3)  As  regards  the  Holy  Spirit's 
office  of  correction,  whose  work  it  is  to  convince 
the  sinner.  4)  As  regards  ourselves,  for  if  we 
will  not  confess  we  remain  under  God's  wrath. 
(1  John  i.  &).  5)  As  regards  our  neighbor:  for 
if  we  have  provoked  him,  such  provocation  must 
be  done  away,  and  thereby  the  honor  be  given 
to  God.  God  vtishes  that  public  assemblies 
should  be  held  in  the  church.  Heb.  x.  15.  When 
we  keep  penitential  and  fest-days,  or  go  to  the 
holy  communion,  we  should  fast,  lay  aside  all 
adornment,  and  appear  in  plain  dress,  with 
honest,  humble  hearts. 

Vers.  4—15.  God's  faithfulness  to  the  covenant. 
1)  Its  preparative  activity.  It  lets  itself  far 
down,  and  gives  the  prospect  of  great  and  glo- 
rious things  (vers.  4-8).  Its  saving  activity 
(vers.  9—11).  It  takes  pity  upon  misery,  over- 
comes the  oppressor,  and  removes  hinderanccs 
and  perplexities  even  in  nature.  3)  Its  preserv- 
ing and  perfeciing  activities.  It  shows  the  way, 
and  provides  for  God's  flock,  in  body  and  soul, 
and  incites  it  to  appropriate  the  promises  (ver. 
8.)  The  goal  of  the  O'd  and  New  Testament 
covenant  life  i«,  the  earthly  ami  heavenly  in- 
heritance. 1)  The  promise  of  the  same.  At  the 
calling  of  Abraham;  then  in  the  gospel.  2)  The 
way  to  it.     Through  the  wilderness  of  Arabia; 


then  through  the  wilderness  of  life.  3)  The 
power  which  proceeds  from  it,  particularly  Jul' 
Israel  alter  it  hud  obtaiued  the  same  for  o 
already,  while  we  yet  hope  for  it. — Staicki:: 
Our  good,  heavenly  Father  gives  earthly  goods 
in  possession  to  His  children,  in  order  that  tluy 
may  have  good  hope  of  the  heaveuly  inheritance. 

Vers.  16—25.  God's  pardoning  grace.  1)  11  ■ 
does  not  refuse  it  in  ipiie  of  our  disobedience 
(ver.  Hi),  in  spite  of  faithlcssm  s)  (ver.  17),  in 
spite  of  open  backsliding  (ver.  Iii).  J. ucli  more, 
He  shows  His  gracious  presence  to  lead  us  to  tLo 
high  prize  of  the  calling  (ver.  19),  gives  His  good 
and  Holy  Spirit  for  instruction;  gives  also  the 
bread  and  water  of  life  for  hunger  and  thirst 
(ver,  20).  2)  He  punishes  indeed,  but  affords, 
even  in  the  time  of  punishment  experiences, 
proofs,  and  advances  of  grace  (vers.  21-23).  3) 
He  brings  us  richly  blessed  to  the  prize  of  the 
calling  (vers.  24,  25). 

Vers.  20,  21.  God's  gracious  care.  1)  He  pro- 
vides both  for  bodily  and  spiritual  necessities. 
2)  He  provides  it  by  great  and  small,  startling 
and  insignificant  miracles.  3)  He  provides  it 
during  the  march  through  the  wilderness,  that 
He  may  bring  His  people  into  Canaan. 

Ver.  21.  The  wisdom  of  the  divine  care.  1) 
Its  manner:  God  olien  helps,  not  in  a  Btarlling, 
but  in  an  insignificant  way,  quict'y,  yes,  secretly 
blessing.  2)  Its  reason.  The  faith  of  His  people 
is  best  tried,  exercised,  and  strengthened  in  this 
way.  3)  Its  aim.  That  the  godly  may  accustom 
themselves  in  all  things,  even  in  the  insignificant, 
to  perceive  God's  helping  father  hand,  and  shall 
learn  the  art  to  let  all  and  everything,  even  the 
daily  common-place,  be  a  cause  of  thanks  and  of 
joy. — Starke:  God  punishes  the  persecutors  of 
II is  people  energetically.  Our  pillar  of  cloud, 
which  shows  us  the  way  to  our  everlasting  father- 
land, is  the  ministry  of  the  gospel,  in  which  God 
is  truly  present  and  powerful.  Although  God 
does  not  immediately  place  all  the  godly  in  fruit- 
ful and  pleasant  places,  nor  give  them  bread 
from  heaven,  nor  water  from  the  rock,  still  He 
gives  them,  notwithstanding,  necessary  nourish- 
ment and  clothing  wherewith  they  should  be  sa- 
tisfied. Matt.  vi. 31,32;  1  Tim. vi.  8.  Thewicked- 
ness  of  mankind  is  so  great  when  left  to  itself, 
that  they  are  not  bettered  by  the  divine  benefits, 
but  indeed  become  worse,  and  in  the  lrghest  in- 
gratitude towards  our  God,  return  evil  for  good, 
although  with  us  is  a  multitude  of  sins,  with 
God  is  plentc  us  redemption.  Ps.  exxx.  7.  Let 
no  one  therefore  say  with  Cain,  My  sins  are 
greater  than  it  is  possible  to  forgive.  Gen. 
IV.  13. 

Vers.  26—31.  God's  educating  wisdom.  1) 
God  indeed  chastises,  but  He  again  has  mercy 
(vers.  26,  27).  2)  God  has  mercy  many  time-, 
but  He  also  admonishes  to  follow  His  precept  , 
in  the  observance  of  which  man  has  his  life  (veis. 
28,  29).  3)  He  admonishes  a  long  while,  and 
punishes  and  increases  His  punishment  to  tho 
utmost  if  He  is  rot  listened  to,  but  nevertheless 
He  never  gives  him  entirely  up  whom  it  is  possi- 
ble to  help  (vers.  30,  31). 

Vers.  26-37.  The  grounds  for  the  petition  for 
forgiveness  and  mercy.  1)  God's  unwearied 
mercy  in  the  pe.st  (vers.  20-31).  2)  God's  jus- 
tice and  our  gu  It  in  the  present,  particularly  as 


42 


THE  BOOK  OF  NEIIEMIAH. 


they  are  to  be  recognised  ill  connection  with  our 
troubled  (verses  '6'J.-oi>).  3)  TUe  greatness  of 
our  need  and  trouble  (vera.  36,  37). 

Vers.  3--S7.  The  debasement  of  the  congrega- 
tion at  the  present  time.  1)  Wherein  it  cousisis. 
12)  What  is  its  cause.  3)  What  its  aim. — Starke: 
It  is  very  consoling  to  thiuk  of  the  mercy  of 
God  which  He  has  shown  to  our  ancestors,  for 
the  same  Uod  lives  yet.  We  must  hold  ourselves 
in  trtu'  faith  to  the  promises  of  God,  for  they  will 
niver  fail.  When  the  godly  are  involved  in  the 
greatest  danger  God  cares  for  them  the  most, 
and  knows  how  to  rescue  them.  We  are  chas- 
tised by  God  that  we  may  not  be  condemned  with 
the  world.  When  God  wishes  to  deliver  His 
people,  He  does  not  look  at  what  they  have  de- 


served, but  at  what  His  immeasurable  mrrcy 
demands.  Those  who  have  provoked  God  to 
auger  by  their  sins  have  little  happiness  to  ex- 
pect eo  long  as  they  go  on  without  penitence. 
True  confession — confession  of  the  name  of  God 
and  believing  prayer,  are  the  right  means  by 
which  the  enemy  are  again  to  be  driven  away. 
Lord,  when  trouble  is  present,  they  seek  thee, 
etc.  Isa.  xxvi.  10.  Although  a  false  religion 
may  have  a  great  appearance  of  sanctity  ami 
piety  before  people,  yet  is  it  in  the  sight  of  God 
a  great  abomination.  What  beautiful  surnames 
has  God.  Oh  soull  mark  them  well,  that  thou 
mayest  remember  them  when  conscience  accuses, 
and  when  thou  art  in  trouble,  that  thou  mayest 
not  despond. 


Chapter  X.  1-39. 

1  Now  those  thatsealed  [and  on  the  sealed  documents]  were  Nehemihh,  the  Tir- 

2  shatha,  the  son  of  Hachaliah,  and  Zidkijah  [i.  e.,  Zedekiah]  Seraiuh,  Azarii.h,  Je- 
3,  4,  5  remiah,  Pashur,  Arnariah,  Malehijah,  Hattush,  Shebaniah,  Malluch,  Harini, 
G,  7  Mcremoth,  Obadiah,  Daniel,  Ginnethon,  Baruch,  Meshullam,  Abijah,  Mijamin, 
8  9  Maaziah,  Bilgai,  Shemaiah:  these  were  the  priests.     And  the  Levites  :  both  Je- 

10  shua  the  son  of  Azaniah,  Binnui  of  the  sons  of  Henadad,  Kadmiel ;  and  their  bre- 

1 1  tliren,  Shebaniah,  Hodijah,  Kelita,  Pelaiah.  Hanan,  Mieha,  Rehob,  Hashabiah, 
12,  13, 14  Zaecur,  Sherebiah,  Shebaniah,  Hodijah,  Bani,  Beninu.  The  chief  of  the 
]■>,  16  people:  Parosh,  Pahnth-moab,  Elam,  Z.lthu,  Bani.  Bunni,  Azgad,  Bebai,  Ado- 
17,  18  nijah,  Bigvai,  Adin,  Ater,  Hizkijah  [i.  e.,  Hezekiah],  Azzur,  Hodijah,  Hashuni, 
19,  20,21  Bezai,  Hariph,  Anathoth,  Nebai,  Magpiash,  Meshullam,  Hezir,  Meshezabcel, 
22,23,  24  Zadok,  Jaddua,  Pelatiah,  Hanan,  Anaiah,  Hoshea,  Hananiah.  Ha.-hub,  Hal- 
25,  26  lohe?h,  Pileha,  Shobek,  Rehum,  Hcshabnah,  Maastiah,  and  Ahijah,  Hanan, 
27  Anan,  Malluch,  Harini,  Baanah. 

^8  And  the  rest  of  the  people,  the  priests,  the  Levites,  the  porters  the  singers,  the 
Nethinim,  and  all  they  that  had  separated  themselves  from  the  people  of  the  lands 
unto  the  law  of  God,  their  wives,  their  sons,  and  their  daughters  every  one  having 

29  knowledge  and  having  understanding;  they  clave  to  their  brethren,  their  nobles, 
and  entered  into  a  curse  and  into  an  oath,  to  walk  in  God's  law,  which  was  given 
by  [the  hand  of]  Moses  the  servant  of  God,  and  to  observe  and   do  all  the  com- 

80  mandments  of  the  Loed  our  Lord,  and  his  judgments  and  his  statutes;  And  that 
we  would  not  give  our  daughters  unto  the  people  of  the  land,  nor  take  their  daugh- 

31  ters  for  our  sons:  And  if  the  people  of  the  land  bring  ware  or  any  victuals  on  the 
Sabbath  day  to  sell,  that  we  would  not  buy  it  of  them  on  the  Sabbath  or  on  the 
holy  day:  and  that  we  would  leave  [i.e..  leave  the  land  to  lie  untitled]  the  seventh 

32  year  and  the  exaction  [loan]  of  every  debt  [hand].  Also  [And]  we  made  ordi- 
nances for  us,  to  charge  ourselves  yearly  with  the  third  part  of  a  shekel  for  the  ser- 

33  vice  of  the  house  of  our  God;  for  the  shewbread  [the  bread  of  arrangement],  and 
for  the  continual  meat-offering,  and  for  the  continual  burnt-offering  of  the  Sabbaths, 
of  the  new  moons,  for  the  set  feasts,  and  for  the  holy  things,  and  for  the  sin-offer- 
ings, to  make  an  atonement  for  Israel,  and  for  all  the  work  of  the  house  of  our  God. 

34  And  we  cast  the  lots  among  the  priests,  the  Levites,  and  the  people,  for  the  wood- 
offering,  to  bring  it  into  the  house  of  our  God,  after  the  houses  of  our  fathers,  at 
times  appointed  year  by  year,  to  burn  upon  the  altar  of  the  Lord  our  God,  as  it  is 

35  written  in  the  law :  And  to  bring  the  first-fruits  of  our  ground,  and  the  first-fruits 


CHAP.  X.  1-09. 


48 


36 


37 


cf  all  fruit  of  all  trees,  year  by  year,  unto  the  house  of  the  Lord:  also  the  first- 
born of  our  sous,  and  of  our  cattle,  as  it  is  written  iu  the  law,  and  the  firstlings  of 
our  herds  and  of  our  flocks,  to  bring  to  the  house  of  our  God,  unto  the  priests  that 
minister  in  the  house  of  our  God:  and  that  we  should  bring  the  first-fruits  [begin- 
ning] of  our  dough  [groats],  and  [of]  our  offerings  [oblations],  and  [of]  the  fruit 
of  all  manner  of  trees,  of  [new]  wine  and  of  oil,  uuto  the  priests,  to  the  chambers  of 
the  house  of  our  God  ;  and  the  tithes  of  our  grouuJ  unto  the  Levites,  that  the  same 
Levites  might  have  the  tithes  [perhaps,  and  they  the  Levites  pay  tithes]  iu  all  the 
38  cities  of  our  tillage  [service].  And  the  priest  the  son  of  Aaron  shall  be  with  the 
Levites,  when  the  Levite3  take  [perhaps,  pay]  tithea:  and  the  Levites  shall  bring 
up  the  tithe  of  the  titlus  [tithe]  unto  the  house  of  our  God,  to  the  chambers,  into 
[belonging  unto]  the  treasure  house.  For  the  children  [sons]  of  Israel  and  the 
children  [sons]  of  Levi  shall  bring  the  offering  [oblation]  of  the  corn,  of  the  new 
wine,  and  [of]  the  oil,  unto  the  chambers,  where  are  the  vessels  of  the  sanctuary, 
aud  the  priests  that  minister,  and  the  porters,  and  the  singers:  and  we  will  not  for- 
sake the  house  of  our  God. 


39 


TEXTUAL    AND    GRAMMATICAL. 
i  Ver.  31.   T-Sd  Ri?D*  [or  KSD1J  WZWTl  lUBfrViK    11)031-    The  ellipsis  is  to  be  filled  from  Ex.  xxiii. 

TT  T-  T  -  ••:-  TT-  "•: 

11.    nnt?M  riilDOiyn  r)^"3tyni,  where  the  pronoun  refers  to  XTS  of  the  preceding  ver  o. 

'  Ver.  37.    D'Sli'l'Dn  here  and  "\!0^3  in  ver.  as.    (Piel  part,  and  Hipk.  ml',  of  "liyjJ),  if  we  follow  the  analogy 
of  Deut.  xlv.  22,  and  xxvi.  32,  must  refer  to  the  paying  aud  not  to  the  receiving  tithes. 


EXEGETICAL   AND    CRITICAL. 

The  Covenant. 

Vers.  1-8.  Because  of  these  twenty-three  names 
fifteen  are  supposed  to  be  found  iu  the  list  (ck. 
xii.  1—7)  of  the  priests  who  came  wilU  Zerubba- 
bel  in  the  preceding  ceuiury,  it  is  held  by  many 
that  this  list  contains  only  family  names,  and  that 
these  families  were  represented  by  descendants 
in  the  signing,  Ezra,  for  example,  signing  for  his 
ancestor  Seraiah.  But  as  we  Hud  Neheuiiah  iu 
the  list,  and  also  the  very  Levites  (vers.  9-13), 
who  in  livi  dually  stood  upou  the  stairs  on  the 
21th  of  Tisri  (chap.  is.  4,  5),  it  is  better  to  sup- 
pose that  the  similarity  of  the  names  is  acciden- 
tal, and  that  family  names  only  occur  in  the  list 
of  ike  people,  vers.  14-27,  if  even  there.  The 
only  alternative  is  karsk  iu  two  features:  first, 
that  tke  Levites  on  the  stairs  should  be  called,  iu 
a  plain  historical  statement,  by  their  family 
names;  and  secondly,  that  family  names  aud 
personal  names  should  tie  so  strangely  mixed. 
Moreover,  it  is  to  be  noted  that  the  family  names 
of  chap.  vii.  and  of  Ezra  ii.  are  not  all  repeated 
bere.  We  have  abundant  evidence  of  the  very 
common  use  of  tke  same  names  among  the  Israel- 
ites, and  a  theory,  whicb  that  fact  will  explain, 
seems  the  easier  one  here. 

Vers   9-27.  See  above  note. 

Vei  28.  The  test  of  the  people,  i.e.,  besides 
the  chiefs  given  ill  vers.  14-27.  The  word  rest 
(Ileb.  she"r)  seems  to  carry  its  force  to  the  other 
classes  enumerated,  to  wit,  tke  rest  of  the  priextt, 
etc.;  that  is,  besides  those  enumerated.  Every 
one  having  knowledge  and  having  under- 
standing.— This  evidently  qualifies  t lie  general 
phrase  before  it.  Not  all  the  rest,  but  those  who 
had  knowledge  and  understanding,  joined  their 
brethren  in  the  reform. 

Ver.  29  Clave  to  their  brethren,  their 
nobles. — That  is,  to  their  brethren,  the  chiefs 


above  mentioned.  Commandments,  etc. — See 
on  chap.  ix.  13,  14. 

Ver.  31.  We  would  leave  the  seventh 
year  and  the  exaction  of  every  debt. — The 
verb  natash  (leave)  here  seems  to  have  a  pregnant 
meaning.  We  would  leave  fallow  the  land  each 
seventh  year  (comp.  Exud.  xxiii.  11),  and  remit  at 
that  lime  (lit.)  the  debt  of  every  hand.  See  Deut. 
xv.  2. 

Ver.  32.  The  third  part  of  a  shekel.— This 
tax,  thus  first  laid,  became  afterward  a  half  she- 
kel. (See  Matt.  xvii.  24,  where  the  Greek  is 
didrachma,  i.e.,  a  half  shekel.)  The  half  shekel 
tax  of  Ex.  xxx.  13  is  another  matter,  not.  an  an- 
nual tax,  but  ransom  money  to  be  taken  at  a 
census  as  a  mark  of  the  Lord's  ownership. 

Ver.  33.  The  shew-bread. — Hcb.  lehem  ham- 
inaareheth  (bread  of  arrangement).  The  older 
phrase  is  lehem  happanim  (bread  of  the  face). 
The  continual  meat-offering. — Ileb.  minhath 
haitamidh. — The  continual  burnt-offering. 
— Ileb.  olalh  haitamidh.  So  the  shew-bread  is 
called  lehem  haitamidh  (Num.  iv.  7).  So  called  as 
oft-recurring  in  distinction  from  the  occasional 
offerings.  Here,  as  we  see,  the  offerings  are 
those  of  each  day,  of  the  sabbaths,  and  of  the 
new  moons. — The  set  feasts  are  mentioned 
separately  with  lamcdh  (for). 

Ver.  34.  For  the  wood-offering. — Ileb.  kur- 
ban  haetzim.  The  feast  of  the  wood-offering  (Jo- 
sephus,  B.  J„  II.  17,  6)  on  the  14ih  of  Ab  arose 
from  this  institution  of  Nehemiah.  It  was  the 
day  when  those  assigned  to  the  duty  brought  in 
the  wood  for  the  altar.     (See  Lev.  vi.  12  ) 

Ver.  35.  The  first  fruits  of  all  fruits  of  all 
trees. — See  Lev.  xix.  2 1  and  comp.  Deut.  xxvi.  2. 

Ver.  30.  The  first  born  of  our  sons. — That 
is.  by  bringing  redemption-money,  as  ordered  in 
Numb,  xviii.  15,  10.  Cattle. — Heb.  behemoth. 
Here  unclean  beasts,  as  contrasted  with  the  herds 
and  flocks  below.  These  were  also  redeemed. 
(See  Num.  I.  c.) 


44 


THE  BOOK  OF  NIIIEMI.VIT. 


Ver.  37.  First  fruits  of  our  dough  (groats 

or  grouucl  meal) See  Num.  xv.  2J.     Offerings 

— i.e.,  all  special  offerings.  Chambers.  —  Ileb. 
lishcoth.  The  cells  or  chambers  in  the  courts  of 
the  temple.  Might  have  the  tithes. — Many 
read  might  pay  tithes,  anticipating  the  statement 
of  the  next  verse.  Tillage. — There  may  be  a 
reasonable  doubt  whether  anodhah  ever  means 
tillage,  unless,  as  in  1  Chron.  xxvii.  2G,  it  is 
qualified  by  another  noun.  It  may  mean  here 
"service"  in  the  relation  of  servants  to  God,  as 
elsewhere.  To  suppose  that  the  cities  of  work  or 
service  must  mean  the  country  towns,  is  scarcely 
credible. 

Ver.  38.  To  the  chambers,  into  the  trea- 
sure house. — Rather,  to  the  chambers  of  the  trca- 
mre  house,  one  of  the  buildings  in  the  temple  area. 
The  tithe  of  the  tithes  belonged  to  the  priests 
(Num.  xviii.  2G-28),  the  children  of  Aaron. 

HISTORICAL,   AND    ETHICAL. 

1.  The  natural  leaders  of  a  people  are  largely 
responsible  for  the  people's  conduct.  The  priests, 
Lcvitcs,  and  chiefs,  the  nobles  of  the  nation  rea- 
dily find  a  following.  Nehemiah,  as  Tirshatha, 
puts  his  own  name  first  to  the  solemn  reform- 
document,  and  then  he  causes  the  nobles  to  set 
their  names  to  the  instrument.  A  reform  begun 
the  other  way  in  the  lower  circles  of  society  is 
apt  to  degenerate  into  the  excesses  of  revolution. 
The  healing  salt  should  be  thrown  in  at  the 
sources  of  the  streams,  if  the  waters  are  to  be 
cured. 

2.  The  points  specially  indicated,  wherein  the 
reform  was  most  pressing,  are  (1)  marriage  al- 
liances, (2)  Sabbalh-observance,  (3)  usury,  (1) 
temple-taxes  of  the  third  part  of  a  shekel,  of 
first-fruits  and  of  tithes.  On  these  points  wo 
may  believe  the  people  had  been  especially  re- 
miss. They  were  the  points  where  their  covet- 
ousness  would  operate  to  undermine  their  piety, 
and  thus  the  integrity  of  the  commonwealth. 
Was  not  that,  which  has  become  a  distinctive 
trait  of  the  Israelitish  raoe,  already  in  Nehe- 
miah's  time  beginning  to  develop  itself? 

3.  When  a  people  grow  remiss  in  the  support 
of  religious  privileges,  the  foundations  of  society 
are  shaken.  The  moral  tone  of  any  people  can 
only  be  cultivated  and  sustained  by  systematized 
methods,  for  natural  depravity  must  take  advan- 
tage of  the  lack  of  discipline,  and  prove  too 
strong  for  morality.  Eeligion,  in  any  true  and 
high  sense,  is  an  exotic,  and  must  bo  tenderly 
cared  for  in  thi3  Bin-grown  earth.     The  zeal  of 


Nehemiah  and  other  reformers  for  the  thorough 
establishment  of  rclijrious  rites  is  a  wiso  exam- 
ple to  all  who  come  after  them.  Where  the  state 
cannot  enforce  such  a  result,  public  opinion  cau 
be  made. 

HOMILETICAL   AND   PRACTICAL. 

Ver.  1.  To  what  the  consideration  of  the  Lord's 
faithfulness  to  the  covenant  leads  us:  1)  To  pe- 
nitence and  conversion  which  shows  it  self  through 
obedience.  2)  To  faith — particularly  in  the  fact 
that  the  Lord  always  keeps  His  covenant  with 
us,  and  that  it  is  only  necessary  that  we  on  our 
part  should  confirm  and  maintain  it.  3)  To  hope 
that  the  Lord  will  set  us  free,  and  evermore 
aid  us  to  the  glorious  liberty  of  the  children  of 
God. 

Vers.  31,  32.  The  principal  duties  of  the  con- 
gregation and  its  members:  1)  To  keep  them- 
selves unspotted,  and  particularly  separated 
from  the  world.  2)  To  practice  communion 
with  the  Lord,  and  especially  in  the  way  that  is 
beneficial  to  us  in  this  mortal  state.  BEDr. : 
JPorro  sabbatismus  orationum  ac  dei'otionis  nostra?, 
in  qua  vacamus  a  temporalibus  agendis,  ut  ozterniia- 
tis  gaudia  dulcius  gusiare  mereamur,  recte  diei  scpti- 
ino  adsignattir  quia  fitfuroz  quictem  vitce  ac  beatoz 
laudationis  imitatur:  scd  diem  wbbathi  alienigcneo 
qucerunt  prqfanare,  cum  lerrence  cogitationes  in  te.a- 
pore  nostra?  orationis  importune  nos  conturbant,  et 
memoria  sive  dcleetatione  tcmporalium  rcrum  ab 
amore  intimo  nituntur  extrahcre. — Imponunt  asinis 
vinum,  was  et  Jicus  et  omne  onus,  et  inferunt  in 
Uierusalem,  cum  oblectamentis  carnalib:is  stulios 
animi  nostri  motus  onerantcs,  per  hece  et  hvjus  modi 
ientamenta  quictem  nostri  cordis  deo  debitam  molars 
conantur.     C'omp.  chap.  xiii.  15. 

Vers.  33-40.  The  tasks  to  which  each  member 
of  the  congregation  must  submit  himself.  1)  T;.c 
offerings  which  must  be  made  direcily  to  the 
Lord  for  the  erection  of  His  buildings,  expenses 
of  the  service,  etc.  2)  The  doing  that  which  as- 
sists the  servants  of  the  Lord.  STAr.Kr. :  My 
Godl  I  remember  that  I  too  made  a  covenant  with 
Thee  at  my  baptism.  I  beseech  Ihee  seal  the 
same  also  in  me,  and  give  me  in  my  heart  the 
pledge,  the  Holy  Spirit  (2  Cor.  i.  21,  22;  2  Cor. 
v.  5).  We  must  not  only  ourselves  have  a  Chris- 
tian zeal  for  true  religion,  but  also  incite  others 
to  it,  and  admonish  them.  (Heb.  x.  24;  Ps.  xlix. 
2).  Marriages  with  the  godless  are  displeasing 
to  God,  and  dangerous  (1  Tim.  ii.  14).  Nothing 
must  be  so  near  to  us  that  it  withdraws  us  from 
the  service  of  God. 


CHAP.  XI.   1-3G.  45 


CnAr-rr.it  XI.  1-36. 

1  And  the  rulers  of  the  people  dwelt  at  Jerusalem :  the  rest  of  the  people  also 
[and  the  rest  of  the  people]  cast  lot3,  to  bring  one  of  ten  to  dwell  iu  Jerusalem,  th  • 

2  holy  city,  and  nine  parts  to  dwell  in  [the]  other  cities.  And  the  people  blessed  all 
the  men  that  willingly  offered  themselves  to  dwell  at  Jerusalem. 

3  Now  [And]  these  are  the  chief  of  the  province  that  dwelt  iu  Jerusalem:  but  in 
the  cities  of  Judah  dwelt  [and  which  dwelt  in  the  cities  of  Judah]  every  one  in  his 
possession  in  their  ciiies,  to  wit,  Israel  [;'.  e.,  the  people],  the  priests,  and  the  Le- 

4  vites,  and  the  Nethioim,  and  the  children  [sons]  of  Solomon's  servants.  And  at 
Jerusalem  dwelt  certain  of  the  children  [sons]  of  Judah,  and  of  the  children  [sons] 
of  Benjamin.  Of  the  children  [sons]  of  Judah;  Athaiah,  the  son  of  Uzziah,  the 
son  of  Zechariah,  the  son  of  Amariah,  the  son  of  Shephatiah,  the  son  of  Mahala- 

5  leel,  of  the  children  [sons]  of  P.  rez  (i.  e.,  Pharez):  and  Maaseiah,  the  son  of  Ba- 
ruch,  the  sou  of  Col-hozeh,  the  son  of  Hozaiah,  the  sou  of  Adaiah,  the  son  of  Joia- 

6  rib,  the  son  of  Zechariah,  the  son  of  Shiloni  [Shelah's  family].  All  the  sons  of  Pe- 
rez that  dwelt  at  Jerusalem  were  four  hundred  three-score  and  eight  valiant  men. 

7  And  these  are  the  sons  of  Benjamin;  Sallu  the  son  of  Meshullarn,  the  son  of 
Joed,  the  sou  of  Pedaiah,  the  son  of  Kolaiah,  the  son  of  Maaseiah,  the  son  of  Ithiel, 

8  the  son  of  Jesaiah  [i.  e.,  Isaiah].     Aud  after  him  Gabbai,  Sallai,  nine  hundred 

9  twenty  and  eight.     And  Joel  the  son  of  Zichri  was  their  overseer:  And  Judah  the 

10  son  of  Scnuah  was  second  over  the  city  [was  over  the  second  city].     Of  the  priests: 

11  Jedaiah  the  sou  of  Joiarib,  Jachin.  Seraiah,  the  son  of  Hilkiah,  the  son  of  M  - 
thullam,  the  fon  of  Za^ok,  the  sou  of  Meraioth,  the  son  of  Ahitub,  was  the  ruler  of 

12  the  house  of  God.  Aud  their  brethren  that  did  the  work  of  the  house  were  eight. 
hundred  twenty  and  two  :  and  Adaiah,  the  son  of  Jeroham,  the  son  of  Pelaliah,  th  i 

13  son  of  Amzi,  the  son  of  Zechariah,  the  son  of  Pashur,  the  son  of  Malchiah,  and  Li  j 
brethren,  chief  of  i  he  fathers,  two  hundred  forty  and  two:  and  Amashai,  the  so  i 

1-1  of  Azareel,  the  s  >n  of  Ahasai,  the  son  of  Meshillemoth,  the  son  of  Immer,  and  the  r 
brethren,  mLhty  men  of  valour,  a  hundred  twenty  and  eight,  and  their  overseer 
was  ZabJiel,  the  sou  of  one  of  the  great  men  [son  of  the  mighty]. 

15  Also  [And]  of  the  Levites :  Shemaiah  the   sou  of  Hashub,  the  son  of  Azrikam, 

16  the  son  of  Hashabiah,  the  son  of  Buuni ;  and  Shabbethai  a'jd  Jozabad,  of  the  chief 
of  the  Levitts  had  the  oversight  of  [were  over]  the  outward  busine.  s  of  the  house  of 

17  God.  Aud  Mattaniah,  the  sou  of  Micha,  the  son  of  Zabdi,  the  son  of  Asaph,  was 
the  pr  ncipal  to  begin  the  thanksgiving  in  prayer  [perhaps,  the  chief  of  the  prai  e- 
soug  who  gave  thanks  at  prayer-service]  :  aud  Bakbukiah  the  second  among  his 
brethren,  aud  Abda  the  son  of  Shammua,  the  sou  of  Galal,  the  son  of  Jeduthun. 

18,  19  All  the  Levites  in  the  holy  city  were  two  hundred  fourscore  aud  four.  More- 
over [And]  the  porters,  Akkub,  Talmon,  and  their  breth  en  that  kept  the  gates, 
were  a  hundred  seventy  and  two. 

20  And  the  residue  of  Israel,  of  the  priests,  and  the  Levites,  were  in  all  the  cities  of 

21  Judah,  every  one  in  his  inheritance.     But  [And]  the  Nethmim  dwelt  iu  Ophel  : 

22  and  Ziha  and  Gispa  were  over  the  Nethiuim.  The  overseer  also  [and  the  overseer] 
of  the  L  vi  ea  at  Jerusalem  was  Uzzi,  the  son  of  Bani,  the  son  of  Hashahiah,  the 
son  of  Mattauiah,  the  fon  of  Micha.     [Some]  Of  the  sons  of  Asaph,  the  singers 

23  were  over  the  business  of  the  house  of  God.  Ft  it  [there]  was  f'e  king's  com- 
mandment concerning  them,  that  a  certain  portion  should  be  for  the  singers  [and 
a  sure  ordinance   conceriing  the  singers]  due  for  every  day  [the  thing  of  a  day  on 

24  its  day]  And  Pethahiah,  the  son  of  Meshezab?el,  of  the  children  of  Zerah,  the  sou 
of  Judah,  was  at  the  king's  hand  ia  all  matters  concerning  the  people. 


40 


THE  BOOK  OF  NEIIEMIAII. 


25  And  [As]  for  the  villages  with  their  fields,  some  of  the  children  [sons]  of  Judah 
dwelt  at  Kirjath-arba  and  in  the  villages  [daughters]  thereof,  and  at  Dibon,  and  in 

26  the  villages  [daughters]  thereof,  and  at  Jekabzeel  and  in  the  villages  thereof,  and 

27  at  Jeshua,  and  at  Moladah,  an  1  at  Beth-phelet,  and  at  Ilazar-shual,  and  at  Beer- 

28  sheba,  and  in  the  villages  [daughters]  thereof,  aud  at  Ziklag,  aud  at  Mekouah,  and 

29  in  the  villages  [daughters]  thereof,  and  at  Eu-rimmon,  and  at  Zareah,  and  at  Jar- 

30  muth,  Zanoah,  Adullam,  and  in  their  villages,  at  Lachish  and  the  fields  thereof,  at 
Azekah,  and  in  the  villages  [daughters]  thereof.  And  they  dwelt  from  Beer-sheba 
into  the  valley  of  Hinnom. 

31  The  children  also  of  Benjamin  [and  the  sons  of  Benjamin]  from  Geba 
dwelt  at  Michmash  [dwelt  from  Geba  to  Michmash]  and  Aija,  aad  Bethel,  and  in 

32  their  villages  [daughters],  and  at  Anathoth,  Nob,  Ananiah,  Haz  >r,  Ramah,  Git- 
33,  34,  35  taim.  Hadid,  Zsboim,  Neballat,  Lod,  and  Ono,  the  valley  of  craftsmen. 

36  And  of  the  Levites  were  divisions  in  Judah,  and  in  Benjamin  [divisions  of  Ju- 
dah were  to  Benjamin]. 

TEXTUAL   AND    GRAMMATICAL. 
1  Ver.  17.  nHnfin  instead  of  being  an  error  for  rnnfin.  may  be  for  7171103.  "  chief  at  the  beginning  of 

T  .    .  -  T  •    :  T  ■    : 

prayer  he  gave  thanks." 

Ver.  7.  The  family  of  Jesaiah  in  Benjamin, 
of  which  Sallu  was  chief,  is  not  otherwise 
known.  Sallu's  pedigree  is  differently  reckoned 
in  1  Chron.  ix.  7.  The  text  in  Chronicles  is  pro- 
bably defective. 

Ver.  8.  Gabbai  and  Sallai  are  other  Benja- 
mite  chiefs. 

Ver.  9.  Joel  the  son  of  Zichri  was  overseer 
(Heb.:  pakid,  e-^ioicoiroc)  over  both  the  Judahites 
and  Benjamites  of  the  city.  His  office  was  pos- 
sibly a  police  one.  Judah  the  son  of  Senuah 
was  over  the  second  city  (not  second  over  the 
city). — The  second  city  was  a  well-known  part 
of  Jerusalem.  It  was  there  Huldah  the  pro- 
phetess lived  in  Josiah's  time.  See  2  Kings  xxii. 
14,  where  the  Eng.  vers,  has  "college"  for  the 
Heb.  mishieh.  In  Zeph.  i.  10  the  Eng.  vers,  has 
''second."  It  was  probably  the  part  of  the  city 
built  up  north  of  the  temple.  The  parallel  chap- 
ter in  1  Chroa.  (chap.  ix. ),  which  seems  to  be 
very  corrupt  in  its  reading,  appears  to  have 
"Joel,  the  son  of  Zichri,"  in  "Elah,  the  son  of 
Uzzi,  the  son  of  Michri,"  and  to  have  "Judah, 
the  sou  of  Senuah,"  in  "Hodaviah,  the  son  of 
Hasenuah,"  the  former  a  Benjamite,  and  the 
latter  an  ancestor  of  Sallu.  That  list  also  intro- 
duces as  Benjamites  "  Ibneiah,  the  son  of  Jero- 
hum,"  and  "  Meshullam,  the  son  of  Shephatiah, 
the  son  of  Read,  the  son  of  Ibnijah." 

Joel  and  Judah  were  the  two  inspectors  or 
overseers  over  the  Judahites  and  Benjamites  in 
the  entire  city. 

Vers.  10,  11.  There  is  great  confusion  in  this 
part  of  the  record,  and  we  are  not  helped  much 
by  1  Chron.  ix.  Both  lists  have  been  copied 
probably  from  a  defective  record.  Jedaiah, 
Joiarib  and  Jachin  were  the  heads  of  three 
of  the  twenty-four  courses  of  priests  in  David's 
lime  (1  Chron.  xxiv.  7,  17).  Seraiah  was 
high-priest  hefore  the  captivity  (1  Chron.  vi.  14). 
These  names  appear  to  be  fragments  of  a  record 
which  in  its  fulness  showed  t lie  heads  of  these 
families  in  Nehemiah's  time.  The  phrase  "ruler 
of  the  house  of  God  (negid  belh  ha-elohim)  can 
belong  to  Ahitub  or  Serniah.  The  Eng.  vers, 
wrongly  inserts  "  was."     It  is  a  title  of  the  high- 


EXEGETICAL   AND    CRITICAL. 
The  Places  of  Abode* 
Ver.  1.    The    rest  of  the    people  also. — 

And  the  rest  of  the  people — that  is,  other  than  the 
rulers. 

Ver.  2.  That  willingly  offered  them- 
selves— I.  e.,  those  of  the  people,  beside  the 
tenth  part  chosen  by  lot,  who  also  consented  to 
dwell  in  Jerusalem  as  the  place  of  greatest  dan- 
ger and  need.     (See  chap.  vii.  4.) 

Ver.  3.  The  relative  construction  should  be 
used  with  both  clauses,  thus:  now  these  are  the 
chi'fs  of  the  province  who  dwelt  in  Jerusalem,  and 
those  who  dwell  in  the  cities  of  Judah  (every  one  in 
his  possession  in  their  cities) — to  wit,  Israel,  etc. 
Israel — i.  e.,  the  people  of  Israel  as  contrasted 
with  priests,  Levites,  etc.  The  children  of 
Solomon's  servants. — See  on  chap.  vii.  57. 

Ver.  4.  Athaiah  was  chief  of  the  Bene-Pha- 
rets,  or  children  of  Perez  (Pharez).  See  Gen. 
xxxviii.  29;  1  Chron.  iv.  1.  In  1  Chron.  ix.  4 
he  is  called  Ulhai,  and  his  genealogy  traced  by 
a  different  line. 

Ver.  5.  Maaseiah  was  chief  of  the  Shilonites 
or  children  of  Shelah.  His  grandfather  Colho- 
zeh  is  probably  the  same  as  the  father  of  Shallun 
in  chap.  iii.  15.  He  is  called  Asaiah  in  1  Chron. 
ix.  5.  Shiloni. — Heb.:  hash-shiloni.  Not  a 
man's  name,  but  a  family's  title,  to  wit,  the 
children  of  Shelah,  Judah's  son.  See  1  Chron. 
ix.  5.  These  descendants  of  Shelah  are  counted 
with  those  of  Pharez.  Athaiah  and  Maaseiah 
were  thus  the  chiefs  of  Judah.  Jeucl  of  the  sons 
of  Zerah,  mentioned  in  1  Chron.  ix.  G,  is  omitted 
here. 

Ver.  6.  This  verse  appears  to  be  out  of  its 
place.     It  should  precede  ver.  5. 


*  This  chapter  is  intimately  connected  with  chapter 
vii.  4,  showing  Nehemiah's  plan  of  increasing  the  popu- 
lation of  the  city.  The  genealogies  and  then  the  con- 
fession and  covenant  came  in  parenthetically — the  for- 
mer as  part  of  the  process  in  the  plan,  and  the  latter  as 
chronologically  happening  while  Nehemiah  was  ma- 
turing the  plan. 


CHAP.  XI.  1-36. 


47 


priest.  See  2  Chroo.  xxxi.  13.  Also  compare 
1  Chron.  ix.  11.  Also  see  1  Chrou.  xii.  '-7, 
where  Jehoiada  (negid  of  the  Anrouites)  seems  lo 
be  the  same  >ts  Aliitub  the  father  of  Zadok. 

In  vcr.  10  Jedaiab,  the  son  of  Joiarib.  is 
doubtless  wrong,  and  the  form  ill  1  Chron.  ix. 
10  should  be  followed,  to  wit,  Jedaiah  and  Jeho- 
inrib.  In  ver.  11  (as  in  1  Chron.  ix.  11)  the 
words  the  son  of  Meraioth  are  out  of  place 
and  should  follow  "Aliitub,"  as  Meraioth  was 
grandfather  ( 1  Chron.  vi.  7)  or  great-grandfather 
(Ezra  vii.  3)  of  Ahimb.  For  this  last  discrep- 
ancy we  may  suppose  the  two  sequences  in  the 
high  priesthood  of  "Amariah,  Ahitub,  Zadok" 
(one  before  Solomon,  ami  tlie  other  after  Solo- 
mon) are  the  occasion.  One  list  has  taken  the 
latter,  where  Ahitub's  grandfather  is  Azariab, 
and  the  other  has  taken  the  former  where  Ahi- 
tub's grandfather  is  Meraiotu.  [We  use  ''fa- 
ther" and  "grandfather"  in  the  formal  sense, 
denoting  the  proximity  of  the  names  in  the  re- 
cords, not  the  actual  relationship.] 

Ver.  12.  And  their  brethren — i.  e.,  the  bre- 
thren or  kinsfolk  of  the  chiefs  of  the  pries:s 
whose  names  are  lost  in  the  above  record  (as  we 
have  seen  in  the  preceding  note).  Adaiah  was 
chief  of  the  children  of  Malchiah,  the  head  of  the 
fifth  course  in  David's  day  (1  Chron.  xxiv.  9). 

Ver.  13.  Chief  of  the  fathers. — This  clause 
seems  to  be  out  of  place,  for  we  can  hardly  sup- 
pose that  the  Malchiah  family  were  all  chiefs. 
Adaiah  had  242  in  his  kinsfolk,  over  whom  he 
was  chief,  just  as  the  representatives  of  the  high- 
priest's  family  and  the  families  of  Jedaiah,  Joia- 
rib and  J  ichin  had  822  in  their  kinsfolk  (ver. 
12).  This  plirise  '-chief  of  the  fathers"  be- 
longs to  all  these  head  men  of  families,  and  was 
probably  at  the  head  of  the  list  originally.  It 
may  have  found  its  pi  ice  here  from  the  analogy 
of  the  phrase  "mighty  men  of  valour"  in  ver. 
14.  See  2  Chron.  xxvi.  12  for  a  collocation  of 
the  t  wo  phrases.  Ama3hai  (JLiasiaiin  1  Chron. 
ix.  12)  was  chief  of  the  children  of  Immer,  the 
head  of  the  sixteenth  course  in  David's  time. 
His  pedigree  iu  1  Chron.  ix.  is  merely  a  corrup- 
tion of  tsis  one. 

Ver.  14.  Their  brethren. — Probably  an  er- 
ror for  ''his  brethren" — that  is,  Amashai's. 
Their  overseer  was  Zabdiel. — He  was  paltid 
(see  on  ver.  9)  of  all  the  priests.  He  is  call  1 
son  of  the  mighty  ones — a  phrase  that  sterns  to  de- 
note a  remarkable  ancestry.  The  numbers  here 
and  in  1  Chron.  ix.  13  differ  by  5158.  Errors  in 
numbers  and  in  names  are  almost  necessities  in 
transci  ibing. 

Vers.  15-17.  This  list  of  Levites  omits  the 
names  of  Heresh,  Galal  and  Derechiah,  given  in 
1  Chron.  ix.  15,  16;  hut  contains  the  names  of 
Shabbethai  and  Jozabad  not  mentioned  there.  In 
this  list  (ver.  14)  we  have  the  son  of  Bunni 
(«.  e.,  Bani,  one  of  the  families  of  Merari),  where 
in  1  Chron.  ix.  14  we  find  "of  the  sons  of  Me- 
rari." Bakbukiah  here  is  Bakbakkar  there. 
Zabdi  here  is  Zichri  there.  Abda  here  is  Oha- 
dinh  there.  Of  the  Levitical  chiefs,  Shabbethai 
and  Jozabad  had  the  oversight  of  the  out- 
ward business  of  the  house  of  God. — That 
is,  attended  to  the  secular  depnr'ment  of  service 
as  directors  therein  (comp.  1  Chron.  xxvi.  29). 
The  principal  to  begin  the  thanksgiving 


in  prayer.— Literally  ''the  chief  of  the  In  gin- 
ning gave  thanks  to  pray  r."  Some  would  read 
tehiUah  instead  of  teh/ulluh,  a  most  natural  cor- 
rection. We  should  then  have  "  the  chief  of  the 
praise-song  [who]  gavo  thanks  (as  introductory) 
to  prayer." 

Ver.  18.  These  six  (or  nine)  Levitical  chiefs 
had  a  constituency  of  281. 

Ver.  19.  Akkub,  Talmon.— The  list  in  1 
Chron.  ix.  adds  Shallum  (as  chief  of  all)  and 
Ahiman,  and  makes  the  number  212  instead  of 
172.  The  account  in  1  Chron.  is  much  more  ex- 
traded  on  this  matter  of  the  porters,  thus  show- 
ing that  this  record  (as  is  that  also)  is  but  a 
fragment  of  an  older  document.  Both  copies 
bavo  been  marred  in  the  transcribing. 

V<t.  20.  This  verse  belongs  between  ver.  24 
and  ver.  25,  after  Jerusalem  is  disposed  of. 

Ver.  21.  Nethiuim — Ophel. — See  on  chap, 
iii.  20. 

Vcr.  22.  The  pakid  (see  on  ver.  9)  of  all  the 
Levites,  including  the  Netbiniui,  was  Uzzi. 
The  last  clause  should  read:  The  singers  of  the 
s-ms  of  Asaph  (or  some  of  the  eons  of  Asaph,  the 
singers, — see  same  construction  in  vcr.  25)  were 
over  the  business  of  the  house  of  God.  This  "  busi- 
ness" is  not  the  "oniward  business"  of  vcr.  1G. 
If  (with  Keil)  we  d.sregird  the  Athnahh,  we 
may  consider  Uzzi's  pedigree  as  going  on  in  this 
last  clause,  thus:  "the  eon  of  Micha,  of  the  sons 
of  Asaph  the  singers  in  the  service  of  the  house 
of  God."  In  this  case  the  parallel  with  vcr.  17 
would  be  striking.  There  may  be  an  omission 
in  that  verse  before  Mattaniah,  and  this  Uzzi 
may  be  the  first  of  the  three  leading  singers — 
Bakbukiah  and  Abda  being  the  other  two.  But 
see  next  note. 

Ver.  23.  Bead :  for  it  was  the  king's  command- 
ment concerning  them  and  a  sure  ordinance  for  the 
singers  for  each  dag's  duty  (lit.  "the  thing  of  a 
day  on  its  day").  Uzzi  wnapakid  of  the  Levites 
generally,  but  the  Asaphites  took  turns  in  di- 
recting the  Levitical  work.  This  23d  verse — 
making  the  singers  (in  the  plural)  the  main  sub- 
ject, seems  to  show  that  our  E.  V.  is  right  in 
stopping  Uzzi's  genealogy  (in  ver.  22)  at  Micha, 
and  then  beginning  a  new  passage.  The  Maso- 
rites  took  this  view,  as  the  Athnahh  with  Micha 
shows.  There  is  probably  some  confusion  be- 
tween ver.  22  and  vers.  15  and  17,  if  we  may 
judge  from  the  names.  Compare  the  passage  in 
1  Chron.  ix. 

Ver.  24.  Pelhahiah  of  the  Zerahiies  (or  Zar- 
liitcs)  was  at  the  hand  of  the  king. — This 
does  not  mean  that  be  was  at  Susa,  but  that  he 
was  the  king's  special  agent.  Comp.  1  Chron. 
xxiii.  28,  where  the  Levites  are  said  to  be  at  the 
hand  of  the  sons  of  Aarnn.  Pethahiah's  office, 
may  have  taken  him  often  to  Susa,  ami  he  would 
thus  be  the  go-between  between  the  king  and 
Nehemiah. 

Ver.  25.  Kirjatu-Arba — i.e.,  Hebron  (Josh, 
xiv.  15).  The  villages  thereof. — Lit.  the 
daughters  thereof.  The  word  is  a  different  one 
from  that  at  the  beginning  of  the  verse  [hatzer). 
It  is  repeated  after  Dibon,  hut.  the  other  word 
returns  after  Jekabzeel.  This  use  of  daughters 
for  dependent  towns  is  common  in  the  earlier 
books.      Dibon.  —  Doubtless    the    Dimonuh   of 


48 


THE  BOOK  OF  NEHEMIAH. 


Josh.  xv.  22.  Jekabzeel.— The  Kabzeel  of 
Josh.  xv.  21. 

Ver.  26.  Jeshua.  —  Probably  the  Shema  of 
Josh.  xv.  26.  the  letters  in  Hebrew  being  easily 
mistaken  in  transcription.  Moladah  is  El 
Milh.  Beth-phelet.— The  Beth-palet  of  Josh, 
xxi.  27. 

Ver.  27.  Hazar-shual — like  all  the  above, 
except  Hebron  aud  Moladah,  is  unknown. 

Beersheba  is  I5ir  es-Seba,  twenty-five  miles 
south-west  of  Hebron,  and  ten  miles  west  of 
Moladah. 

Ver.  28.  Ziklag,  conspicuous  in  Pavid's  his- 
tory (1  Sam.  xxx.),  is  supposed  to  be  Asluj,  on 
the  road  from  El  Milh  to  Abdeb.  Mekonah— 
possibly  a  mistake  for  Madmunnah  of  Josh.  xv. 
30.  It  only  requires  a  mem  dropped  and  a  daleth 
changed  to  a  kaph. 

Ver.  29.  En-rimmon  is  spoken  of  in  Josh.  xv. 
32  as  two  places.  Keil  supposes  them  t  wo  towns 
closely  neighboring  which  finally  grew  into  one. 
Zareab. — Zoreah  (Josh.  xv.  33)  or  Zornh  (Judg. 
xiii.  2)  is  Zurah,  fourteen  miles  west  of  Jerusa- 
lem. Jarmuth  is  16  miles  south-west  of  Jeru- 
salem, on  the  slope  of  the  mountain  country,  and 
about  eight  miles  from  the  Shephelah  or  Philis- 
tine plain.     It  is  15  miles  from  Hebron. 

Ver.  30.  Zanoab  is  Zanua,  or,  perhaps,  Kh. 
Sanut.  Adullam — identified  by  Ganneau  with 
Sh.  Mudhkur,  on  the  east  side  of  Wady  Sur,  near 
Socoh.  Lachish — 36  miles  south-west  of  Jeru- 
salem. Azekah  is  Deir  el  Aashek.  From 
Beersheba  unto  the  valley  of  Hinnom  (or  valley 
of  the  sons,  or  son,  of  Hinnom)  is  a  distance  of 
nearly  50  miles. 

Ver.  31.  Head:  and  the  children  of  Benjamin 
dwelt  from  Geba  to  Mtchmash  and  A'j'a  and  Bethel 
and  her  villages.  GebaisJcba.  Michmash  is 
Mukhmas.  Aija  or  Ai  is  probably  Tell  el  Unjar, 
as  Van  de  Velde  thinks.     Betbel  is  Beitin. 

Ver.  32.  Anatboth  is  Anata,  Jeremiah's 
birth-place.  Nob  is  probably  Ncby  Satuwil,  ac- 
cording to  Lieut.  Conder's  suggestion  (Quarterly 
Statement  of  Pal.  Bxpl.  Fund.  London,  Jan.  1875). 
Ananiab  is  unknown. 

Ver.  33.  Hazor  is  not  identified.  Ramab  is 
Er-Ram.     Gittaim  is  unknown. 

Ver.  34.  Hadid  is  supposed  to  be  near  Lydda. 
Zeboim  is  not  identified.  Neballat  is  Beit 
Nebala.  near  Lydda. 

Ver.  35.  Lod  is  Lydda  (Ludd).  Ono  is  be- 
lieved to  be  near  Lydda,  at  Kefr  Anna.  (See 
Van  de  Velde.)  The  valley  of  craftsmen  — 
i.  e.,  Charashim  (see  1  Chron.  iv.  14)  was  proba- 
bly in  the  v:cinity  of  Lydda. 

Ver.  36.  Read:  And  of  the  Levitts  divisions  of 
Jiidnh  went  to  Benjamin.  These  Levites  were 
transferred  from  former  stations  in  Judahite 
towns  to  stations  in  Benjamite  towns. 

HISTORICAL  AND   ETHICAL. 

1.  Jerusalem  was  peculiarly  the  post  of  labor 
and  dinger, — of  labor,  because  the  fortifications 
would  require  constant  guarding,  and  of  danger, 
because  the  enemies  of  the  Jews  would  naturally 
concentrate  their  efforts  against  the  holy  city. 
A  willing  offering  of  any  to  dwell  in  Jerusalem 
was  therefore  a  mark  of  self-denial  for  the  sake 
of  country  and  religion.     The  popular  blessing 


fell  upon  such.  Even  those  who  did  not  so  vo- 
lunteer could  not  but  admire  this  devotion,  and 
join  in  the  general  admiration.  Happy  is  the 
people,  where  there  is  such  a  cause  for  the  pub- 
lic favor. 

2.  The  additional  population  of  Jerusalem  in- 
cluded men  of  Judah,  men  of  Benjamin,  Levites, 
and  Nethinim.  There  were,  doubtless,  remnants 
of  the  ten  tribes  with  preservetl  pedigrees  min- 
gled with  the  returned  Jews, as  we  find  four  cen- 
turies later  Phanuel  mentioned  as  of  the  tribe  of 
Asher  (Luke  ii.  36),  but  none  of  these  seem  to 
have  been  reckoned  in  the  public  genealogies. 
They  had  not  come  back  wit  Ii  Zerubbabel,  for  it 
is  not  probable  that  many  (if  any)  from  the  rem- 
nant of  the  ten  tribes  went  into  captivity  under 
Nebuchadnezzar,  unless  we  consider  the  coming 
to  Jerusalem  of  "divers  of  Asher  and  Manasseh 
and  Zebulun"  in  Hezekiah's  day  (2  Chron. 
xxx.  11)  was  a  coming  for  a  permanent  abode. 
But  we  may  believe,  that,  after  the  return, 
stragglers  from  the  remnant  of  the  northern 
kingdom  joined  the  Jews  at  Jerusalem,  for  that 
in  the  north  a  remnant  preserved  the  truth 
against  all  the  immigration  of  heathen  nations 
is  evident  from  the  appearance  of  Galilee  in  the 
New  Testament  period,  which  could  not  be 
owing  simply  to  the  Maccabean  influences,  such 
as  arc  described  in  1  Maccab.  v.  21,  seq. 

HOJIILETICAL   AND   PRACTICAL. 

Vers.  1,  2.  It  mieht  be  very  difficult  for  the 
poorer  families  of  the  congregation  to  find  means 
of  subsistence  in  Jerusalem,  as  there  was  no 
longer  a  royal  court  there,  and  a  troop  of  higher 
officers,  who  could  afford  work  and  gain  to  the 
lower  classes.  They  might  find  it  much  easier 
to  get  along  in  the  country,  where  they  could 
cultivate  the  ground.  Nevertheless  Nehemiah 
and  the  heads  of  the  congregation  had  to  insist 
upon  it  that  as  many  as  possible  should  settle 
again  in  Jerusalem.  For  this  there  were  very 
urgent  reasons.  It  was  not  the  consideration 
alone  that  the  congregation  would  only  then  be 
worthily  represented  to  the  neighboring  people, 
and  would  only  be  in  part  secure,  if  it  possessed 
a  large,  mighty,  and  flourishing  chief  city,  to 
which,  in  times  of  danger,  it  could  withdraw  as 
to  a  trustworthy  asylum.  The  main  point  was, 
that  as  many  as  possible  of  the  congregation 
must  live  in  direct  proximity  to  the  Temple  and 
its  service,  that  their  connection  with  God  could 
the  better  be  furthered  and  fortified,  and  be  pro- 
moted and  consecrated,  which  was  so  desirable 
for  it.  There  was  the  consideration  that  above 
all  upon  Zion  and  the  mountain  of  the  house  of 
the  Lord  rested  the  promises  of  the  prophets, 
and  that  especially  from  them  the  law  and  the 
word  of  the  Lord  should  go  forth.  (Isa.  ii.  2-4; 
Micah  iv.  1.)  The  congregation  should  feel  itself 
called  upon,  as  much  as  lay  in  its  power,  to  help 
in  the  fulfilment  of  such  promises,  also  to  further 
as  much  as  possible,  the  honoring  of  the  Lord 
there  in  Jerusalem.  It  hail  certainly  in  the 
prophetic  word  a  warrant  that,  the  Lord  would 
here  protect  and  bless  it.  At  least  equally  ur- 
gent calls  has  Christendom  not  to  scatter  itself 
hither  and  thither  into  all  sorts  of  sects  and  com- 
munities, neither  to  be  satisfied  with  the  observ- 


CHAP.  XII.  1-47. 


49 


anoe  of  religion  in  their  houses,  but.  to  hoM  faith- 
fully to  the  one  church,  which  is  founded  on 
God's  word  and  provided  with  His  promises,  and 
instead  of  despising  it  on  account  of  its  insigni- 
ficance, poverty,  and  needs,  alt  the  more  to  raise 
it  by  all  self-consecration  and  gratitude,  even  if 
one  should  thereby  suffer  disadvantages,  and 
even  dangers,  in  worldly  things,  and  should 
draw  upon  himself  slights  and  persecution. 
"And  let  us  hold  fast  the  profession  of  our  faith 
without  wavering,  for  He  is  faithful  that  pro- 
mised; not  forsaking  the  assembling  of  ourselves 
together,  as  the  manner  of  some  is."  (Ileb.  x. 
23—25.)  That  in  which  a  sect  has  appeared  to 
be  preferable  in  power  of  love  and  sanctity  has 
proved  itself  generally,  in  great  part  to  be  mere 
empty  appearance. 

Vers.  3-19.  It  is  very  worthy  of  notice  that  in 
the  numbering  of  the  inhabitants  of  Jerusalem, 
not  the  priests  but  the  tribes  of  Judah  and  Ben- 
jamin take  the  lead,  and  only  then  follow  the 
prists  and  Levites;  sj  much  the  more  worthy 
of  notice,  because  in  the  new  congregation,  fol- 
lowing the  captivity,  according  to  the  entire 
direction  which  its  development  took,  and  accord- 
ing to  everything  which  was  considered  as  of  the 
greatest  moment,  the  high-priests,  and  the  priest- 
hood in  general,  had  a  particularly  high  signifi- 
cance. It  is  as  if  the  consciousness  were  indi- 
cated, that  the  priests  and  Levites,  in  spite  of 
their  distinction,  which  the  Lord  had  apportioned 
to  them  in  the  affairs  of  Israel,  had  been  never- 
theless nothing  at  all,  if  they  had  not  had  a  con- 
gregation near  and  around  them,  and  if  they  had 
not  succeeded  in  obtaining  satisfactory  fruit  for 
their  activity,  namely,  a  genuine  and  true  piety, 
wh:ch  should  substantially  prove  they  were  not 
there  in  vain.  Would  also  that  Christian  priests, 
that  is,  preachers  of  the  gospel,  might  preserve 
a  lively  consciousness  that  it  is  not  enough  for 
them  to  have  fellowship  with  their  brethren  in 


office,  that  they  are  nothing,  and  can  profit  and 
signify  nothing,  if  not  some,  if  only  a  small  con- 
gregation stand  by  them,  in  whom  the  seed  which 
they  sow,  springs  up,  grows,  and  bears  fruit. 
Starke:  Vcr.  3.  In  every  time  there  are  some 
pious  and  God-fearing  people  who  separate  them- 
selves from  the  world,  and  seek  the  good  of  their 
souls  rather  than  of  their  bodies. 

Vers.  25—36.  When  one  looks  at  the  space 
which  the  Jewish  congregation  inhabited  round 
Jerusalem,  how  very  small  was  the  territory 
occupied  by  the  people  of  God,  the  only  raco 
w'nek  possessed  a  clear  knowledge  of  the 
only  true  and  holy  God  I  A  few  miles,  from 
three  to  six,  north  and  south,  east  and  west, 
comprised  the  entire  district.  Compared  with 
our  countries,  yes,  even  with  our  provinces,  this 
district  appears  to  us  almost  as  a  vanishing 
nothing.  And  nevertheless  what  powers  for  the 
subjugation  of  entire  humanity,  for  the  trans- 
formation of  all  its  relations,  and  for  the  subdu- 
ing of  all  circumstances,  has  God  the  Lord  been 
able  to  put  in  the  people  of  this  oasis,  in  the,  at 
the  same  time  insignificant,  and  in  many  respects 
miserable  race,  which  cultivated  the  ground  there 
or  raised  cattle!  If  any  where  surely  here  arises  a 
testimony  for  Paul's  word,  "God  hath  chosen  the 
weak  things  of  the  world  to  confound  the  things 
wdiich  are  mighty."  (1  Cor.  i.27.)  A  consoling 
promise  also  for  Christendom  in  those  times  in 
which  it  appears  as  though  it  were  being  com- 
pressed on  all  sides,  and  when  it  is  in  truth 
losing  position  after  position.  Let  it  lose  in 
length  and  breadth,  in  order  afterwards  to  gain 
so  much  the  more  in  height.  Even  the  gates  of 
hell  cannot  swallow  up  the  church  of  the  Lord. 

Starke:  Ver.  25.  God  collects  to  Himself  a 
church  from  among  many  peoples  by  the  word 
of  the  gospel,  that  the  heavenly  Jerusalem  may 
be  filled. 


Chapter  XII.  1-47. 

1  Now  [And]  these  are  the  priests  and  the  Levites  that  went  up  with  Zerubbabel 

2  the  son  of  Sheaitiel  and  Jeshua  :  Seraiah,  Jeremiah,  Ezra,  Amariah,  Malluch,  Hat- 
3,4,5  tush.  Shechaniah,  Rehum,  Merenioth,  Iddo,  Ginnetho,  Abijah,  Miamin,  Maa- 
0,  7  diah,  Bilgah,  Shemaiah,  and  Joiarib,  Jedaiah,  Sallu,  Amok,  Hilkiah,  Jedaiah. 

These  were  the  chief  of  the  priests  and  of  their  brethren  in  the  days  of  Jeshua. 

8  Moreover  [And]  the  Lovites  :  Jeshua,  Binnui,   Kadmiel,   Sherebiah,  Judah,  and 

9  Mattaniah,  which  was  over  the  thanksgiving,  he  and  his  brethren.     Also  [And] 
10  Bakbukiah  and  Unni,  their  brethren,  were  over  against  them  in  the  watches.     And 

Jeshua  begat  Joiakim,  Joiakim  also  [and  Joiakim]  begat  Eliashib,  and  Eliashib 
11,  12  begat  Joiada,  and  Joiada  begat  Jonathan,  and  Jonathau  begat  Jaddua.     And 

in  the  days  of  Joiakim  were  priests,  the  chief  of  the  fathers  :  of  Seraiah,  Meraiah  ; 
13,  U  of  Jeremiah,  Hananiah ;  of  Ezra,  Meshullam  ;  of  Amariah,  Jehohauau  ;  ofMe- 
15  lieu,  Jonathan;  of  Shebaniah,  Joseph;  of  Harim,  Adna  ;  of  Meraioth,  Helkai ; 
16,  17  of  Iddo,  Zechariah;  of  Ginnethon,  Meshullam;  of  Abijah,  Zichri ;  of  Minia- 
18,  19  min,  of  Moadiah,  Piltai;  of  Bilgah,  Shammua ;  of  Shemaiah,  Jehonathan ;  And 


50  THE  BOOK  OF  NEHEMIAH. 


20,  21  of  Joiarib,  Mattenai ;  of  Jedaiah,  Uzzi;  of  Sallai,  Kallai;  of  Amok,  Eber  ;  of 

22  Hilkiah,  Hashabiah  ;  of  JedaiaU,  Nethaneel.  The  Levites  in  the  days  of  Eliashib, 
Joiada,  aud  Johanan,  and  Jaddua  were  recorded  [according  to  the]  chief  of  the 

23  fathers :  also  [and]  the  priests,  to  the  reign  of  Darius  the  Persian.  The  sons  of 
Levi,  the  chief  of  the  fathers,  were  written  [recorded]  in  the  book  of  the  Chronicles 
[book  of  the  events  of  the  timei],  even  until  the  days  of  Johanan,  the  son  of  Elia- 

24  s'.iib.  And  the  chief  of  the  Levites  :  Hashabiah,  Sherebiah,  aud  Jeshua  the  son  of 
Kadmiel  with  their  brethren  over  against  them  to  praise  and  to  give  thanks,  ac- 
cording to  the  commandment  of  Dav.d  the  man  of  God,  ward  over  against  ward. 

25  Mattaniah,  and  Bakbukiah,  [and]  Obadiah,  [were  s'ngers].  Meshullam,  Talmon 
Akkub,  were  porters  keeping  the  ward  at  the  thresholds  [treasuries]  of  the  gates. 

26  These  were  in  the  days  of  Joiakim  the  son  of  Jeshua,  the  son  of  Jozadak,  and  in 
the  days  of  Nehemiah  the  governor,  and  of  Ezra  the  priest,  the  scribe. 

27  And  at  the  dedication  of  the  wall  of  Jerusalem,  they  sought  the  Levites  out  of 
all  their  places  to  bring  them  to  Jerusalem,  to  keep  the  dedication  with  gladness 
[to  keep  the  dedication  and  festivity],  both  with  thanksgivings  and  with  singing, 

28  with  cymbals,  psalteries  and  with  harps.  And  the  sons  of  the  singers  gathered  them- 
sel^es  together,  both  out  of  the  pla'u  country  [circuit]  round  about  Jerusalem,  and 

29  from  the  villages  of  Nctophathi ;  also  [and]  from  the  house  of  Gilgal  [Beth-gilgal], 
and  out  of  the  fields  of  Geba  and  Azmaveth :  for  the  singers  had  builded  their  vil- 

30  lages  round  about  Jerusalem.     And  the  priests  and  the  Levites  purified  themselves, 

31  and  purified  the  people,  and  the  gates,  and  the  wall.  Then  [And]  I  brought  up 
the  princes  of  Judah  upon  the  wall,  aud  appointed  two  great  companies  of  them 
that  gave  thanks,  whereof  one  went  on  the  rierht  hand  upon  the  wall  toward  the  dung 

32  gate  [rubbish  gate].     And  after  them  went  Hoshaiah,  and  half  of  the  princes  of 
33,  34  Judah,  and  Azariah,  Ezra,  Meshullam,  Judah,  and  Benjamin,  and  Shemaiah, 

35  and  Jeremiah,  and  certain  of  the  priests'  sons  with  trumpets  ;  namely  [the  priests' 
names  have  fallen  out — h.re  follow  the  Levites'  names']  Zechariah  the  sou  of  Jona'han, 
the  son  of  Shemaiah,  the  son  of  Mattaniah,  the  son  of  Miehaiah,  the  son  of  Zaccur, 

36  the  son  of  Asaph  :  And  his  brethren,  Shemaiah,  and  Azarael,  Milalai,  Gilalai, 
Maai,  Nethaneel,  and  Judah,  Hanani,  with  the  musical  instruments  of  David  the 

37  man  of  God,  and  Ezra  the  scribe  before  them.  And  at  the  fountain  gate,  which 
was  over  against  them,  [and  over  the  fountain  gate  and  in  front  of  them],  they 
went  up  by  the  stairs  of  the  city  of  David,  at  the  going  up  of  the  wall,  above  the 
house  of  David,  even  unto  the  water  gate  eastward. 

38  And  the  other  company  of  them  that  gave  thanks  went  over  against  them,  and  I 
after  them,  and  the  half  of  the  people,  upon  the  wall  from  beyond  [past]  the  tower 

39  of  the  furnaces  even  unto  the  broad  wall ;  and  from  above  [past]  the  gate  of  E^.h- 
raim,  and  above  [past]  the  old  gate,  and  above  [past]  the  fish  gate,  and  the  tow  r 
of  Hananeel,  and  the  tower  of  Meah,  even  unto  the  sheep  gate  :  and  they  stood 

40  still  in  the  prison  gate.     So  [And]  stood  the  two  companies  of  them  that  gave  thanks 

41  in  the  house  of  God,  and  I,  and  the  half  of  the  rulers  with  me  :  And  the  priests  ; 
Eliakim,  Maaseiah,  Miniamin,  Miehaiah,  Elioenai,  Zechariah,  and  Hananiah  with 

42  trumpets;  and  Maaseiah,  and  Shemaiah,  aad  Eleazar,  and  Uzzi,  and  Jehohanan, 
and  Malchijah,  and  Elam,  aud  Ezer.  And  the  singers  sang  loud  [made  their  voice 
to  be  heard],  with  Jezrahiah  their  overseer. 

43  Alsi  [And]  that  day  they  offered  great  sacrifices,  and  rejoiced:  for  Gcd  had 
made  them  rejoice  with  great  joy  :  [and]  the  wives  also  and  the  children  rejoiced  : 
so  that  the  joy  of  Jerusalem  was  heard  even  afar  off. 

44  And  at  that  time  were  some  [men]  appointed  over  the  chambers  [which  were] 
for  the  treasures,  for  the  off -rings,  for  the  first  fruits,  and  for  the  tithes  to  gather 
into  them  out  of  [according  to]  the  fields  of  the  cities  the  portions  of  the  law  [i.  e., 
appointed  by  the  law]  for  the  priests  and  Levites :  for  Judah  rejoiced  [the  joy  of 
Judah  was]  for  the  pries's  aad  the  Le  ites  that  waited  [that  stood  at  their  posts]. 

45  Aud  both  the  singers  and  the  porters  kept  the  ward  of  their  God,  and  the  ward  of 
the  puriScation  [And  they  kept  the  ward  (or  charge)  of  their  God,  and  the  ward 
of  the  purification,  and  so  did  also  the  singers  and  the  porters  keep  their  ward],  a-- 

46  cording  to  the  commandment  of  David,  and  of  Solomon  his  son.     For  in  the  daya 


CHAP.  XII.  1-47. 


of  David  and  Asaph  [see  note]  of  old,  there  were  chief  of  the  singers,  and  songs  of 
47  praise  aud  thanksgiving  unto  God.  And  all  Israel  in  the  days  of  Zerubbabel,  and 
in  the  days  of  Nehemiah,  gave  the  portions  of  the  singers  aud  the  porters,  every 
day  his  portion  [the  thing  of  a  day  on  its  day],  and  they  sanctified  [dedicated,  as 
in  1  Chron.  xxvi.  2^]  holy  things  unto  the  Levites  ;  and  the  Levites  sanctified  them 
unto  the  children  of  Aaron. 


TEXTUAL    AND    GRAMMATICAL. 

1  Ver.  38.   SiOoS  for  b^lO  from  the  root  bs",  according  to  Ewald.    The  usual  form  is  blO 


it  not  be  from  Sw,  formed  like  a  IToph.  participle 


VlO.    May 


EXEGETICAL   AND   CRITICAL. 

The  Dedication  of  the  Walls. 

Before  the  ceremony  of  the  dedication  is  re- 
hearsed, a  preliminary  statement  regarding  the 
priests  and  Levites,  as  chief  actors  in  the  dedi. 
cation,  is  made. 

Vers.  1-9.  This  is  a  list  of  the  principal  priests 
and  Levites  who  came  with  Zerubbabel  from  Ba- 
bylon in  the  preceding  century. 

We  have  already  spoken  of  the  accidental  iden- 
tity of  names,  in  many  of  these,  with  those  who 
sealed  (he  Covenant  (ch.  x.  1-8).  If  the  question 
is  here  asked,  •' Why,  then,  are  not  the  names 
of  the  sealers  put  down  in  vers.  12-21,  as  the 
representatives  of  the  old  priesily  houses  of  Ze- 
rubbabel's  day?"  the  reply  is  that  the  sealers 
were  in  Eliashib's  day,  but  the  representatives 
of  the  priestly  families  in  vers.  12-21  were  of 
Jniakim's  day.  Eliashib's  father.  The  persons 
were  not  the  same,  and  hence  we  do  not  look  for 
the  same  names.  We  have  three  sets  of  names. 
In  ch.  xii.  1-7  we  have  those  of  Jeshua's  time  (i. 
e.,  Zerubbabel's)  ;  in  ch.  xii.  12-21,  we  have  also 
those  of  Joiakim's  day.  In  ch.  x.  1-8  we  have 
those  of  Eliashib's  day. 

But  another  question  is  raised  by  the  fact  that 
in  Ezra  ii.  36-39  and  Neh.  vii.  39-42  only  four 
orders  of  priests  are  said  to  have  come  up  with 
Zerubbabel,  to  wit,  those  of  Jedaiah,  Immer, 
Pashur,  Harim,  i.  e.,  the  2d,  3d,  5th  and  16th  or- 
ders, Pashur  representing  Malchijah,  (see  Neh. 
xi.  12),  while  here  are  twenty-two  families.  The 
answer  is  suggested  by  Keil  that  those  four  re- 
present grand  families  (and  not  the  four  priestly 
orders)  and  these  represent  an  inferior  division 
into  twenty-two,  two  of  the  names,  Jedaiah  and 
Harim,  being  accidentally  the  same  with  two  of 
the  four.  1  kniw  not,  however,  why  the  four 
courses  or  orders  may  not  be  intended  in  ch.  vii. 
39-42  and  the  twenty-two  families  belong  to  these 
four.      Keil's  reasoning  seems  defective. 

Ver.  7.  And  of  their  brethren. — This  does 
not  refer  to  the  Levites,  for  they  are  especially 
mentioned  immediately  afterward.  It  is  a  phrase 
in  apposition,  thus  "  chief  of  the  priests,  namely, 
their  brethren." 

Jeshua  or  Joshua,  the  high-priest  at  the  re- 
turn from  Babylon  under  Cyrus  (B.  C.  536), 
nearly  a  hundred  years  hefore. 

Ver.  8.  We  have  already  shown  that  the  iden- 
tity of  names  here  with  those  in  ch.  x.  is  acci- 
dental. See  notes  on  ch.  x.  1-13,  and  the  first 
note  in  this  chap'er.  Hence  the  identification 
of  Judah,  Mattaniah  and  Bakbukiah  with   Hodi- 


jah  (oh.  x.  10),  Mattaniah  of  ch.  xi.  17,  and 
Bakbukiah  of  ver.  25  (which  identification  Keil 
suggests)  is  an  error,  as  these  last  three  were 
men  of  Nehemiah's  time  (see  ver.  26),  while  the 
first  three  were  of  Jeshua's  day,  (see  vers.  1,  7). 

This  Mattaniah  and  his  brethren  were  over 
the  thanksgiving  ('al  huyyedoth)  in  Jeshua's 
day.  The  Mattaniah  of  ch.  xi.  17  was  ''  the  prin- 
cipal to  begin  the  thanksgiving  in  prayer  "  (ro«A 
hat-tehillah  yehodkrh  Int-tephillah)  in  Nehemiah's 
day.  The  phrases  are  not  identical.  One  refers 
to  several  men,  the  other  to  one. 

Ver.  9.  Bakbukiah  and  Unni  were  chiefs  of 
the  Levitical  relays,  who,  in  Jeshua's  day,  kept 
the  watches  over  against  the  Levites  commis- 
sioned to  sing  the  thanksgivings.  Mishmar  must 
mean  a  watch  or  guard,  even  in  ch  xiii.  14  and 
in  Ezek.  xxxviii.  7. 

Vers.  10,  11.  The  pedigree  of  the  high-priests 
from  Zerubbabel's  time  to  the  time  of  Alexander 
the  Great,  i.  «.,  from  B.  C.  536  to  B.  C.  332.  Ag 
Nehemiah's  government  of  Jerusalem  was  B.  C. 
440—434,  we  have  this  genealogy  carried  a  cen- 
tury beyond  him  by  a  later  hand.  Jouathan 
is  evidently  a  mistake  in  transcription  for  Joha- 
nan,  as  in  vers.  22  and  23. 

Vers.  12-21.  A  list  of  the  representatives  in 
Joiakim's  day  of  the  priestly  houses  whose  names 
are  obtained  from  those  chiefs  of  the  priests  who 
came  with  Zerubbabel,  as  given  in  vers    1-7. 

Melicu  =  Malluch.  Hattush  is  omiited  (see 
ver.  2).  Shebaniah  =  Shechaniah.  Harim  = 
R.'hum.  Meraioth  =  Meremoth.  Miniamin 
—  Miamin.  Miniamin's  representative  is  omit- 
ted, — dropped  accidentally  in  transcription. 
Sallai  =  Sallu.  These  changes  in  a  list  evi- 
dently intended  to  be  a  copy  of  one  immediately 
preceding  form  a  good  instance  of  the  uncer- 
tainty of  names  in  these  old  genealogical  re- 
gisters. 

Vers.  22,  23.  An  interjected  statement  by  the 
later  hand.  The  Levites  were  regularly  to  the 
time  of  Alexander  the  Great  recorded  by  the 
names  of  their  chiefs,  and  the  priests  also,  that 
is,  to  the  reign  of  Darius  (Codomaunus).  But  the 
book  of  the  Chronicles  (1  Chron.  ix.j  only  con- 
tained their  names  to  Johanan'e  high-priesthood. 
That  is,  probably  in  Jaddua's  time  the  record 
was  no  longer  engrossed.  Kail's  effort  to  make 
these  verses  refer  to  Neheraiah'B  time  as  the  ul- 
timate is  ingenious  but  forced.  The  days  of  Jo- 
hanan  and  the  days  of  Jaddua  cannot  mean  the 
days  in  which  they  were  living  as  young  men  or 
boys,  but  the  days  of  their  active  high  priesthood. 
Hence  the  Darius  is  not  Nothus,  but  Codo- 
mannas. 

10 


THE  BOOK  OF  NEHEMIAII. 


Vers.  23-26.  The  Levites  in  Joiakim's  day  and 
in  Nehemiah's  time.  Hashabiah  =  Ilashab- 
niah  in  ch.  ix.  6. 

Shcrebiah  (see  ch.  ix.  5).  Jeshua,  the 
son  of  Kadmiel.  See  ch.  ix.  4,  where  Jeshua 
and  Bani  and  Kadmiel  is  probably  for  "  Jeshua 
ben  Kadmiel."  These  were  leaders  of  the  sing- 
ing Levites. 

Mattaniah  is  put  probably  by  mistake  among 
the  porters.  He  was  a  singer,  (seech,  xi.  17). 
The  same  remark  may  be  made  of  Bakbukiah 
and  Obadiah  (Abda).     See,  as  before,  ch.  xi.  17. 

Meshullam  is  Shallum  in  1  Chron.  ix.  17. 
Porters  keeping  the  ward  at  the  treasuries 
of  the  gates. — See  1  Chron.  xxvi.  15,  17.  These 
were  the  store-chambers  attached  to  the  various 
gates,  inner  and  outer,  belonging  to  the  temple. 

Ver.  26.  Joiakim  was  probably  high-priest 
when  Ezra  arrived  at  Jerusalem,  Eliashib  his 
son  soon  succeeding. 

Ver.  27.  Thepreliminaryetatementsregarding 
the  priests  and  Levites  being  ended,  here  begins 
the  account  of  the  dedication  of  the  walls.  Out 
of  all  their  places,  for  the  Levites  were  scat- 
tered throughout  the  province  (see  ch.  xi.  3). 
To  keep  the  dedication  with  gladness. — 
Instead  of  supposing  a  preposition  wanting,  we 
may  take  sim'hah  as  a  concrete  and  read  to  keep 
tbe  dedication  and  festivity. 

Psalteries  and  harps  differed  but  slightly 
from  one  another.  The  nebd  or  psaltery  had 
more  strings  than  the  kinnor  or  harp.  They 
both  rather  resembled  our  guitar  than  our  harp. 

Ver.  28.  The  sons  of  the  singers.— Ileb. 
Bene  hamshorerim.  That  is  the  guild  or  company 
of  singers  of  the  three  great  Levitical  families 
of  Asaph,  Heman  and  Jeduthun.  The  plain 
country  round  about  Jerusalem.  —  Heb. 
h  ikkikkar  sevivoth  yrrushalayim.  There  is  no 
plain  country  round  about  Jerusalem.  The  kik- 
kar  must  here  be  simply  "circuit"  {ircpixopo;). 
Compare  ver.  29. 

If  kikkar  is  to  have  here  its  specific  meaning 
of  "the  valley  of  Jordan"  (as  Kcil  insists),  then 
we  must  insert  umin  lhatzre  between  hakkikkar 
and  sevivoth  (for  an  omission  likely  to  happen) 
and  read  "the  valley  of  Jordan  and  from  the 
villages  round  about  Jerusalem."  The  idea  that 
the  valley  of  Jordan  at  Jericho  could  be  said  to 
be  sevivoth  yerushalayim  (round  about  Jerusalem) 
is  absurd. 

Netophathi,  the  gentile  noun  without  ar- 
ticle, Beems  to  be  for  Netophah,  a  place  near 
Bethlehem  (ch.  vii.  26).  Beit  Netif,  which  is 
fourteen  miles  west  of  Bethlehem,  seems  too 
far  off. 

Ver.  29.  And  from  the  house  of  Gilgal.— 
Rather,  and  from  Beth-haggilgal  or  Beth-Gilgal. 
Although  we  should  look  for  a  Jiljilia  or  a  Beit- 
.liljilia  for  the  modern  name  of  this  place,  yet  as 
no  such  name  occurs  near  Jerusalem,  we  may 
suppose  Beit-Jala  close  to  Bethlehem  to  be  the 
modern  representative. 

Oeba  is  now  Jeba,  six  or  seven  miles  north 
of  Jerusalem.     Azmaveth  is  not  identified. 

Ver.  30.  The  purification  of  priests,  Levites, 
people,  gates  and  wall  was  accomplished,  doubt- 
less, by  a  series  of  prescribed  sacrifices. 

Ver.  81.  Read  literally,  appointed  two  great 
thanksgivings,  i.  e.,  two  great  thanksgiving-com- 


panies. Perhaps  the  thodhoth  ia  ver.  27  has  this 
concrete  meaning. 

Judah  is  used  in  this  verse  for  the  whole 
people  of  Israel. 

Whereof  one  went  on  the  right  hand. — 
Literally,  and  processions  on  the  right  hand.  The 
whole  passage  should  read,  and  appointed  two 
thanksgiving  -  companies  and  processions.  On  the 
right  hand,  etc.  [i.  e.,  the  one  on  the  right  hand). 

Although  it  is  not  mentioned,  yet  it  is  clear 
that  the  two  processions  started  at  the  valley- 
gate,  the  same  at  which  Nehemiah  had  started 
to  examine  the  ruined  walls  of  the  city  on  his 
arrival  (chap.  ii.  13).  The  valley-gate  was  at 
or  south  of  the  present  Jaffa  Gate  (see  on  chap, 
ii.  13).     Dung-gate. — (Seel,  c.) 

Vers.  32-34.  There  followed  the  one  thanks- 
giving company  of  Levites  to  the  right  (i.  c,  to 
the  South)  one-half  the  princes  of  Judah  (i.  e., 
chiefs  of  the  entire  Jewish  people)  with  IIo- 
Bhaiah  at  their  head.  The  names  in  vers.  33  and 
34  are  the  Dimes  of  these  princes.  The  names 
of  Judah  and  Benjamin  are  not  the  tribal  names. 

Ver.  35.  And  certain  of  the  priests'  sons 
with  trumpets. — This  should  close  a  section, 
as  the  names  that  follow  are  not  of  priests  but  of 
Levites.  The  priests'  names  have  probably 
dropped  out.  In  the  corresponding  list  of  the 
other  procession  the  priests'  names  are  given 
(see  ver.  41).  Priests'  Sons,  i.  e.,  sons  of  the 
priests,  i.  e.,  priests. 

Zechariah,  an  Asaphite,  is  leader  of  those 
who  bear  the  Davidic  instruments  of  music. 

Ver.  36.  Zechariah  had  eight  with  him,  asjez- 
rahiah  had  eight  with  him  in  the  other  band 
(see  ver.  42). 

Ezra  the  scribe  went  before  all  except  the 
thanksgiving-company  of  ver.  31,  just  as  Nehe- 
miah took  this  position  in  the  other  band  (see 
vers.  38,  40). 

Ver  37.  The  fountain-gate  we  believe  to 
have  been  near  the  pool  of  Siloam,  and  the  ■wa- 
ter-gate to  have  been  an  interior  gate  not  fir 
from  the  present  south  wall  of  the  Haram.  (See 
for  these  and  the  stairs  of  the  city  of  David  the 
notes  on  ch.  iii.  15, 26;  also  see  Excur.).  We  may 
read  this  verse,  and  over  the  fountain  gate  and  in 
front  of  them  they  went  up  over  the  stairs  of  the  city 
of  David  at  the  going  up  of  the  wall  above  the  house 
of  David  even  unto  the  water-gate  eastward.  We  ex- 
plain this  description  thus  ;  that  the  procession 
kept  along  the  south  wall  of  Zion  until  itreached 
a  point  on  the  descent  of  that  wall  over  against 
the  fountain-gate  and  the  pool  of  Siloam.  There 
it  would  be  over  the  fountain-gate.  At  this  point 
it  turned  north  ("in  front  of  them"),  leaving 
the  main  wall  and  passing  up  over  the  line  of 
the  great  stairs  that  led  up  to  the  city  of  David 
(Zion),  where  an  inner  wall  ran  up  and  along 
the  eastern  crest  of  Zion.  This  inner  wall  had  a 
place  called  Beth-David  below  it  on  the  side  of 
the  Tyropoeon  valley.  (Or  if  me'  al  be  translated 
"past,"  then  the  Beth-David  may  be  placed 
above).  The  procession  would  thus  pass  along 
Zion's  eastern  front  and  cross  over  to  Ophel  and 
the  water  gate  at  a  point  where  the  Tyropceon 
was  not  so  deep  and  broad. 

Ver.  38.  And  the  other  company  of  them 
that  gave  thanks.     (See  on  ver.  31). 

Read  and  the  second  thanksgiving  company  which 


CIIAP.  XII.  1-47. 


irrnt  in  the  opposite  direction,  and  which  1  followed 
and  half  the  people  (went)  upon  the  wall  past  the 
tower  of  the  furnaces  tven  to  the  broad  wall.  By 
"ihe  people"  are  meant  those  wlio  formed  tlie 
procession,  not  the  people  at  large.  The  Heb. 
me' al  hero  when  used  before  "  the  tower  of  the 
furnaces"  must  mean  "past."  Wo  cannot  con- 
ceive the  procession's  passing  over  a  tower.  (See 
note  on  ver.  37,  where  the  phrase  •'  above  the 
house  of  David"  occurs).  For  "the  tower  of 
the  furnaces"  and  "the  broad  wall,"  see  on  ch. 
ii.  8,  11.     Also  see  Excursus, 

Ver.  39.  The  gate  of  Ephraim  must  have 
been  at  the  north-eastern  extremity  of  the  broad 
wall.  The  prison  gate  was  on  the  north  side 
of  the  temple,  not  connected  with  the  palace 
prison  of  Jer.  xxxii.  2.  See  Excursus.  (For 
the  other  localities  here  mentioned,  see  on  chap. 
ii.  and  Excursus.) 

Vers.  40-42.  The  latter  part  of  ver.  40  and 
verses  41  and  42  belong  before  the  former  part 
of  ver.  40.  There  may  have  been  an  error  of 
transcription,  or  it  may  be  a  roughness  of  rhe- 
toric. 

Comp.  ver.  41  with  the  first  part  of  ver.  35,  and 
verse  42  with  vers.  35  and  36. 

Ver.  43.  Great  sacrifices,  t.  e.,  thank-offer- 
ings which  were  eaten  by  the  offerers  in  a  happy 
feast,  after  "  the  food  of  the  offering  made  by 
fire  unto  the  Lord  "  (Lev.  iii.) 

Ver.  44.*  At  that  time. — Evidently  the  time 
of  the  dedication.  Some — Ileb.  "men."  The 
treasures  (or  stores)  comprised  the  three  sorts 
enumerated,  to  wit,  the  first-fruits,  the  tithes,  and 
the  free-will  offerings.  Out  of  the  fields. — 
Rather,  according  to  the  fields  The  portions 
of  the  law,  i.  e.  the  portions  appointed  by  the  law 
(as  in  margin).  For  Judah  rejoiced  for  the 
priests  and  Levites  that  waited. — Rather, 
for  Judah  rejoiced  in  the  priests  and  Levites  who 
stood  at  their  posts.  The  people  gladly  gave  the 
prescribed  offerings  for  the  priests  and  Levites, 
so  that  there  was  no  sense  of  burden  upon  them, 
nor  any  friction  between  the  Levites  and  the 
people. 

Ver.  45.  The  singers  and  the  porters  formed 
two  important  bodies  of  Levites.  They  kept 
the  ward,  that  is,  performed  their  appointed 
duties.  The  verse  is  improperly  divided  in  the 
E.  V.  It  should  read.  And  the;/  (the  priests  and 
Levites  of  ver.  44)  kept  the  ward  of  their  God  and 
the  ward  of  the  purification,  and  so  did  also  the  sing- 
ers and  the  porters  keep  their  ward.  The  priests 
and  Levites  attended  to  their  duties  of  pub- 
lic worship  and  purifying,  and  the  singers 
and  porters  observed  their  appropriate  func- 
tions. 

Vers.  46,  47.  The  wav  before  "  Asaph"  is  ge- 
nerally supposed  an  error,  and  the  verse  is  read 
"  for  in  the  days  of  David,  Asaph  of  old  was 
chief."  This  will  explain  the  singular  "  chief," 
(the  plural  K'ri  being   unsupported).     But  still 


*  The  opinion  that  vers.  44-47  are  an  insertion  by  an- 
other hand  than  Nehemiah's  is  founded  on  the  change 
from  the  1st  person  to  the  3d  person,  and  from  the  as- 
sumption that  here  is  described  the  same  transaction 
as  in  ch.  xiii.  10-13.  The  former  argument  is  too  weak 
to  trust  anywhere.  (How  would  itapply  to  Ezra  ch.  vii.  ') 
,  for  the  passage  xiii. 


The  latter  argument  is  baseless, 
10-13  refers  to  a  different  event. 


it  is  difficult  to  see  why  Asaph's  headship  should 
be  mentioned  just  here.  It  may  be  suggested 
that  the  Masorites  are  wrong,  and  that  the  4Gth 
and  47th  verses  (Silluk  being  removed)  should 
run  together,  "all  Israel"  being  Bubjcct  in  both, 
anticipated  in  ver.  46,  from  ver.  47,  thus:  for  in 
the  dags  of  David  and  Asaph,  of  old,  chief  of  the 
singers  and  songs  of  praise  and  thanksgiving  unto 
God, — and  all  Israel  in  the  dags  of  Zeruhhahel  and 
in  the  dags  of  Nehemiah  gave,  etc.  From  David's 
day  to  Nchemiah's  the  care  of  Israel  for  the  Le- 
vitical  singers  and  porters  was  marked. 

Sanctified,  t,  e  ,  Brought  as  consecra'ed or  dedi- 
cated.    As  in  1  Citron,  xxvi.  28. 

The  Levites  brought  as  dedicated  to  the  priests 
the  tithe  of  that  which  was  dedicated  to  them. 
(Num.  xviii.  26.) 

HISTORICAL   AND   ETHICAL. 

1.  Both  the  Ileb.  hanukkah  and  the  Greek 
cnh'nm  define  a  "dedication"  as  the  initiation 
or  beginning  of  a  new  thing.  There  is  no  notion 
of  consecration  in  the  word.  There  is  no  grace 
conferred  or  new  nature  implanted.  Even  in 
the  dedication  of  the  temple,  it  was  only  the 
Lord's  miraculous  presence  which  consecrated 
the  place.  The  dedication  of  the  walls  of  Jeru- 
salem by  Nehemiah  and  his  brethren  was  simply 
a  joyful  religious  celebration  of  the  work  achieved 
under  the  gracious  providence  of  God.  The 
priests  indeed  purified  the  walls,  but  so  they  pu- 
rified the  people.  Everything  Jewish  was  puri- 
fied; so  that  this  purification  is  no  distinct  part 
of  the  dedication.  The  primal  element  in  the 
dedication  was  joy,  exhibited  in  music,  vocal 
and  instrumental,  and  in  thanksgiving.  There 
was  a  formal  recognition  of  God's  mercy  and 
loving-kindness  by  the  assembled  people. 

2.  The  culminating  point  in  the  day'B  observ- 
ance was  certainly  when  the  two  processions, 
after  each  passing  over  half  the  wall,  met  at  the 
temple  and  united  their  praises  with  new  em- 
phasis, while  "great  sacrifices"  were  offered  on 
the  brazen  altar.  The  high  position  of  the  tem- 
ple would  add  much  to  the  imposing  character 
of  this  service. 

3.  The  ministers  of  religion  were  not  consi- 
dered as  useless,  "non-producing"  men  by  the 
godly  Jews.  Even  the  singers  were  reckoned 
worthy  of  a  public  support.  It  is  a  low,  mate- 
rialistic philosophy  that  cannot  see  the  moral 
importance  of  leaders  and  teachers  of  religion  in 
a  community,  and  that  without  them  material 
accumulation  will  only  expedite  national  de- 
struction. 

HOMTLETICAL   AND  PRACTICAL. 

Vers.  1—26.  It  was  without  doubt  a  matter  of 
piety  that  in  the  time  after  the  exile,  they  re- 
stored more  and  more  the  old  classes  of  priests 
and  Levites  which  had  existed  before  the  exile. 
It  was  a  necessity  for  the  congregation,  which 
deserved  all  consideration,  to  have  again  an 
equally  manifold-numbered,  complete  equipment 
for  the  establishment  of  the  beautiful  service  of 
the  Lord,  as  before  the  exile.  It  was  also  for 
the  priests  and  Levites  themselves  most  import- 
ant and  wholesome  that  they  Bhould  find  them- 
selves together  again  in  the  old  divisions,  and 


54 


THE  BOOK  OF  NEHEMIAII. 


should  also  acknowledge  their  venerable  ances- 
tors as  their  heads.  Who  can  estimate  the  bless- 
ing there  is,  when  descendants  remain  conscious 
that  they  are  preceded  by  many  and  ancient  an- 
cestors in  piety  and  the  service  of  God,  when  in 
families  piety  too  becomes  a  matter  of  trad i lion, 
when  the  children  know  that  parents  and  grand- 
parents have  prayed  for  them,  and  particularly 
for  their  spiritual  prosperity,  and  when  they  feel 
themselves  called  upon  by  this  to  pray  again  in 
turn  for  their  children  and  grandchildren.  It  was 
an  enviable  time  when  in  the  Christian  church 
likewise  there  were  Aaronio  families,  when  the 
children  received  an  impulse  from  the  example 
of  parents  and  ancestors  to  devote  themselves  to 
the  service  of  the  word,  and  when  the  parents 
knew  no  higher  joy  than  to  see  their  children 
advancing  to  the  same  high  office  which  their 
fathers  had  occupied.  The  first  condition  of  a 
proper,  worthy  exercise  of  the  office,  which  shall 
be  rich  in  blessing,  is  indeed  the  pouring  out  of 
the  Spirit,  and  the  Spirit  breathes  where  He 
listeth,  but  even  in  the  Christian  church  the  or- 
dained ways  hold  an  important  position  by  the 
side  of  extraordinary  ones.  In  connection  with 
the  fact  that  the  number  of  the  priests'  classes 
was  about  the  same  as  before  the  exile,  Eeda's 
remark  is  applicable:  "Sic  sspe  sancta  ecclesia  ex 
detriment™  suis  maj'ora  recepit  incremental  cum  uno 
per  incuriam  lapso  in  peccatum  plures  exemplo  ejus 
territi  ad  persistendum  in  castitate  fidei fiunt  cautiores. 
Sfcpe  idem  ipsi,  qui  peccaverunt,  majores  post  aciam 
pcenitentiam  bonorum  operum  fructus  ferre  incipi- 
unt,  quam  ante  incursum  peccati  ferre  consuerant. 
Sccpe  ab  hxreticis  ecclesia  vastata,  postquam  instan- 
iia  catholicorum  doctorum  lucem  veritatis  recepit, 
plures  ad  cognoscendam  tuendamque  rationem  recu- 
perantcs  ejusdem  veritatis  fiHos  procreavit.  Neque 
enim  unquam  bead  patres  Athanasius,  Ambrosius, 
Ililarius,  Augustinus,  et  ceteri  tales  tot  et  tarn  mag- 
nificos  in  sanctam  scripturam  tractatus  eonderent, 
si  non  contra  fidem  rectam  tarn  multifarius  hzeretico- 
rum  fuUsrt  error  ortus." 

Vers.  27-43.  The  feast  of  dedication.  1.  Whose 
part  is  itf  The  congregation's,  to  which  God 
has  anew  given  protection  and  power  against  its 
enemies,  but  also  the  individual  believer's,  when 
the  Lord  has  Becured  to  him  his  position,  and 
has  even  enclosed  it  with  a  wall.  2.  How  is  it 
to  be  celebrated?  In  that  we  purify  ourselves 
from  all  that  displeases  the  Lord,  that  we  thank- 
fully consecrate  His  gifts,  that  is,  put  them  at 
His  service,  that  we  rejoice  in  them  as  a  proof 
of  the  grace  that  desires  our  salvation,  an  1 
thereby  cause  our  faith  to  be  strengthened,  etc. 
3.  What  blessing  has  it?  It  appropriates  thus 
truly  God's  gifts  to  us,  and  enkindles  thus  our 
zeal  to  honor  God  with  new  desire  by  consecra- 
tion, devotion,  and  homage. — Beda:  Facta  au- 
iem  civitas  sancta  dedicatur,  cum,  complcto  in  fine 


3xcvli  numero  electorum,  ecclesia  universajiter  in 
cadis  ad  visionem  sui  conditoris  inlroducitar. — 
How  must  the  congregation  celebrate  the  feast 
of  dedication  ?  1.  With  joyful  thanks,  that  the 
power  and  salvation  of  the  Lord  has  sur- 
rounded them  as  a  wall  for  their  protection 
agaiust  the  world,  and  for  their  separation  from 
the  same.  2.  With  firm  trust,  that  the  Lord  will 
still  farther  protect  them.  3.  With  the  sincere 
vow  to  hold  themselves  separate  from  the  world, 
and  to  live  to  the  Lord.  True  joy.  1.  Its  right, 
the  God  who  has  given  us  life,  wishes  also  that 
it  shall  move  joyfully ;  the  God  who  always  anew 
overwhelms  us  with  favors,  wishes  that  they 
should  fulfil  their  mission,  that  is,  make  us  hap- 
py, in  the  end  holy.  2.  Its  occasion  is  God's 
grace,  which  has  strengthened,  protected,  as- 
sured, or  elevated  our  lower  or  higher  life.  The 
chief  sites  in  Jerusalem  teslified  to  this  ami  IB 
the  Christian  church,  yes,  indeed,  in  our  lives, 
all  the  heights  testify  thereof.  3.  Its  kind — 
it  raises  itself  to  God,  is  a  joy  in  Him,  that  is, 
becomes  a  service  to  God  and  our  neighbor. — 
Bede  :  Scquiruntur  et  Lcvitcc  spirituales,  hoc  est, 
as-»mpti  in  sortcm  regnidc omnibus locissuis,  quando 
mittet  filius  hominis  angclos  suos  et  congregabil  elec- 
tos  suos  a  quatuor  ventis,  a  summo  terne.  usque  ad 
summum  colli.  Faciunt  iili  dedicationem  in  2at- 
titia,  cantico,  gratiarum  actione,  atque  in  organis 
,musicorum  variis,  cum  in  pereeptione  ceiernas  vitie 
inviccm  gaudebunt. — Starke:  Dedications  shall 
take  place  with  praise  and  thanks,  singing  and 
praying,  not  with  sins  and  wantonness.  That 
should  be  the  delight  and  joy  of  our  hearts  when 
we  see  that  the  city  of  God,  that  is,  the  Christian 
church,  is  protected  by  God  within  by  the  defence 
of  faithful  authorities.  (Ps.  lviii.  2.)  Christian 
joy,  at  the  proper  time,  does  not  displease  God. 
Vers.  44—47.  What  is  also  needful:  1.  That 
there  should  be  teachers  and  servants  in  the 
church.  2.  That  they  should  perform  their  ser- 
vice without  being  hindered  in  it  by  lower  cares. 
3.  That  the  congregation  should  joyfully  supply 
them  with  what  is  necessary  for  their  support. — 
Bede:  Uujus  autem  capituli  nobis  expositio  allego- 
rica  in  promptu  est;  quia  dominus  statuit  eos,  qui 
evnng°lium  annuntiant,  de  evangelio  vivere.  Sed 
v&  illis  saeerdotibus  ac  ministris  sanctorum,  qui 
sumptus  quidi-m  cum  gaudio  debitos  sumere  a popu'o 
dehctantur,  sed  nihil  pro  ejusdem  populi  student  sa- 
lute laborare,  n^n  aliquid  sacri  ducaius  ei  rccte  vi- 
vendo  prtebere,  non  de  suavita'e  regni  ccelestis  ei  quip- 
pinm  dulee  prxdicando  canere,  sed  nee  januam  ei 
supernce  ciri'atis  aperire,  municipatum  in  coclis  ha- 
bendo,  verum  potius  occluders  perverse  agendo  pro- 
bantur. — Starke:  It  is  God's  will  and  command 
that  with  the  treasure  of  the  godly  word  and  for 
the  maintenance  of  the  same,  we  should  make  a 
provision  that  churches,  schools,  and  those  who 
serve  in  them  may  be  supported.  (1  Chr.  xxvii. 
20;  2  Chr.  xxiv.  8;  xxxi.  4;  xxxiv.  9.) 


CHAP.  XIII.  1-30.  5o 


Chap.  XIII.  1-30. 

1  On  that  day  [of  dedication]  they  read  [it  was  read]  in  the  book  of  Moses  in  the 
audience  [ears]  of  the  people;  and  therein  was  found   written,  that  the  Ammonite 

2  and  the  Moabite  should  not  come  into  the  congregation  of  God  for  ever  ;  because 
they  met  not  the  children  of  Israel  with  bread  and  with  water,  but  [and]  hired  Ba- 
laam against  them,  that  he  should  curse  them  :  howbeit  [and]  our  God  turned  the 

3  curse  into  a  blessing.  Now  [And]  it  came  to  pass,  when  they  had  heard  the  law, 
that  they  separated  from  Israel  all  the  mixed  multitude. 

[Events  of  12  years'  later  date]. 

4  And  before  this,  [in  the  face  of  this],  Eliashib  the  priest,  having  the  oversight 
of  [being  set  over]  the.  chamber  [chambers]  of  the  house  of  our  God  was  allied  unto 

5  Tobiah:  And  he  had  prepared  [and  he  prepared]  for  him  a  great  chamber,  where 
aforetime  they  laid  the  meat-offerings,  the  frankincense,  and  the  vessels,  and  the 
tithes  of  the  corn,  the  new  wine,  and  the  oil,  which  was  commanded  to  be  given  to 

6  the  Levites,  and  the  singers,  and  the  porters;  and  the  offerings  of  the  priests.  But 
[and]  iu  all  this  time  was  not  I  at  Jerusalem ;  for  in  the  two  and  thirtieth  year  of 
Artaxerxes,  king  of  Babylon,  came  I  unto  the  king,  and  after  certain  days  [at  the 

T  end  of  days]  obtained  I  leave  of  the  king :  And  I  came  to  Jerusalem,  aud  under- 
stood of  the  evil  that  Eliashib  did  for  Tobiah,  in  preparing  him  a  chamber  in  the 

8  courts  of  the  house  of  God.     And  it  grieved  me  sore  :  therefore  [and]  I  cast  forth 

9  all  the  household  stuff  of  Tobiah  out  of  the  chamber.  Then  [and]  I  commanded, 
and  they  cleansed  the  chambers :  and  thither  brought  I  again  the  vessels  of  the 

10  house  of  God,  with  the  meat-offerings  and  the  frankincense.  And  I  perceived  that 
the  portions  of  the  Levites  had  not  been  given  them:  for  [and]  the  Levites  and  the 

11  singers,  that  did  the  work,  were  fled  every  one  to  his  field.  Then  [and]  contended 
I  with  the  rulers,  and  said,  Why  is  the  house  of  God  forsaken  ?     And  I  gathered 

"  °  them  [i.  e  ,  the  Levites  and  singers]  together,  and  set  them  in  their  place.  Then 
brought  all  Judah  [And  all  Judah  brought]  the  tithe  of  the  corn  and  the  new  wine 

13  and  the  oil  unto  the  treasuries.  And  I  made  treasurers  over  the  treasuries,  Shele- 
miah  the  priest,  and  Zadok  the  scribe,  and  of  the  Levites,  Pedaiah :  and  next  to 
them  [at  their  hand]  was  Hanan.  the  son  of  Zaccur,  the  son  of  Mattaniah  :  for  they 
were  counted  faithful,  and  their  office  was  [and  it  was  upon  them]  to  distribute  unto 

14  their  brethren.  Remember  me,  O  my  God,  concerning  this,  and  wipe  not  out  my 
good  deeds   [kindnesses]  that  I  have  done  for  the  house  of  my  God,  and  for  the 

15  offices  thereof.  In  those  dajs  saw  I  in  Judah  some  treading  wine-presses  on  the  sab- 
bath, and  bringing  in  sheaves,  and  lading  asses;  as  also  [and  besides]  wine,  grapes, 
and  figs,  and  all  manner  of  burdens,  which  they  brought  [and  bringing  them]  into 
Jerusalem  on  the  sabbath  day :  and  I  testified  against  them  in  the  day  wherein  they 

16  sold  victuals.  There  dwelt  men  of  Tyre  also  therein  [And  the  Tyrians  dwelt 
therein],  which  brought  fish,  and  all  manner  of  ware,  and  sold  on  the  sabbath  unto 

17  the  children  of  Judah,  and  in  Jerusalem.  Then  [And]  I  contended  with  the  nobles 
of  Judah,  and  said  unto  them,  What  evil  thing  Ls  this  that  ye  do,  and  profane  the 

18  sabbath  day?  Did  not  your  fathers  thus,  and  did  not  our  God  bring  all  this  evil 
upon  us,  and  upon  this  city?  yet  [and]  ye  bring  more  wrath  upon  Israel  by  pro- 

19  faning  the  sabbath.  And  it  came  to  pass  that  when  the  gates  of  Jerusalem  began 
to  be  dark  [were  shaded]  before  the  sabbath,  I  commanded  that  the  gates  should  be 
shut  [and  the  gates  were  shut],  and  charged  [commanded]  that  they  should  not  be 
opened  till  after  the  sabbath,  and  some  of  my  servants  set  I  at  the  gates,  that  there 

20  should  no  burden  be  brought  in  on  the  sabbath  day.     So  [and]  the  merchants  and 

21  sellers  of  all  kinds  of  ware  lodged  without  Jerusalem  once  or  [and]  twice.     Then 


G6 


THE  BOOK  OF  NEHEMIAH. 


[and]  I  testified  against  them,  and  said  unto  tliem,  Why  lodge  ye  about  [before]  tbo 
wall  ?  if  ye  do  so  again,  I  will  lay  hands  on  you.     From  that  time  forth  came  they  no 

22  more  on  the  sabbath.  And  I  commanded  the  Levites  that  they  should  cleanse  them- 
selves, and  that  they  should  come  and  keep  the  gates,  to  sanctify  the  sabbath  day. 
Remember  me,  O  my  God,  concerning  this  also,  and  spare  [pity]  me  according  to 
the  greatness  [abundance]  of  thy  mercy. 

23  In  those  days  saw  I  also  [the]  Jews  that  had  married  [carried  to  dwell  with  them] 

24  wives  of  Ashdod,  of  Amnion,  and  of  Moab :  and  their  children  spake  half  in  the 
speech  of  Ashdod  (and  could  not  speak  [were  not  acquainted  with  speaking]  in  the 
Jews'  language),  but  [and]  according  to  the  language  [tongue]  of  each  people  [of 

25  people  and  people].  And  I  contended  with  them,  and  cursed  them,  and  smote 
certain  [men]  of  them,  and  plucked  off  [tore  out]  their  hair,  and  made  them  swear 
by  God,  saying,  Ye  shall  not  give  your  daughters  unto  their  sons,  nor  take  their 

26  daughters  unto  your  sons,  or  for  yourselves.  Did  not  Solomon,  king  of  Israel,  sin 
by  these  things?  yet  [and]  among  many  nations  was  there  no  king  like  him,  w!:o 
[and  he]  was  beloved  of  his  God,  and  God  made  him  king  over  all  Israel :  never- 

27  theless  even  him  did  outlandish  [foreign]  women  cause  to  sin.  Shall  we  then  [and 
shall  we]  hearken  unto  you  to  do  [hear  that  ye  do]  all  this  great  evil,  to  transgress 

28  against  our  God  in  marrying  [carrying  to  dwell  with  us]  strange  wives?  And  one 
of  the  sons  of  Joiada,  the  son  of  Eliashib  the  high -priest  was  son-in-law  to  Sanbal- 

29  Lit  the  Horonite;  therefore  [and]  I  chased  him  from  me.  Remember  them,  O 
God,  because  they  have  defiled  [on  account  of  the  defilings  of]  the  priesthood,  and 

30  the  covenant  of  the  priesthood,  and  of  the  Levites.  Thus  cleansed  I  [And  I 
cleansed]  them  from  all  strangers,  and  appointed  the  wards  of  the  priests  and  the 
Levites,  every  one  in  his  business;  and  for  the  wood-offering,  at  times  appointed, 
and  for  the  first-fruits.     Remember  me,  O  God,  for  good. 

TEXTUAL    AND    GRAMMATICAL. 

1  [Ver.  6.  ThiSVJl-  The  lexicographers  interpret  this  Niphal  as  Kal.  But  both  here  and  in  1  Sam.  xx.  6,  23 
(the  only  places  whore  the  Niph.  occurs),  the  meaning  "  to  receive  permission  "  seems  to  be  necessary.  It  would 
be  a  quasi  passive  of  the  Kal  meaning. 

*  Ver.  10.  "IC7X  omitted  before  i(\y-^J. 

3  Ver.  22.  D'^Oii'.    Wav  omitted.    Yet  we  may  read  "  come  as  koepers  of  the  gates." 

*  Ver.  24.  DrTJ21  stands  absolutely,  for  "131:3  being  singular  takes  'Xfl  as  its  nominative. 


EXEGETICAL    ASD    CRITICAL. 

Ver.  1.  On  that  day,  i.  e.  the  day  of  dedica- 
tion of  the  walls,  as  iu  xii.  43,  44. 

The  part  of  the  law  wliicli  forbade  mingling 
with  the  other  nations  was  specially  read  ou 
the  dedicat ion-day.  Deut.  xxiii.  3  would  natu- 
rally be  read,  as  also  Deut.  vii.  1-6.  The  refer- 
ence to  the  former  passage  here  uses  the  words 
aih  olam  (forever),  which  are  not  found  alone  in 
Deuteronomy.  There  it  reads:  "Even  to  their 
tenth  generation  shall  they  not  enter  into  the 
congregation  of  the  Lord  forever,77  where  the 
"forever"  seems  to  signify  the  perpetuity  of 
this  ordinance,  and  not  the  perpetuity  of  their 
exclusion.  It  is  quoted  here  in  brief,  without 
any  design  to  change  the  meaning.  No  Moabite 
or  Ammonite  family  could  be  admitted  to  the 
privileges  of  Jewry  until  in  the  tenth  generation 
after  quitting  heathenism  and  formally  allying 
itself  with  Israel. 

Ver.  2.  The  reference  to  Deut.  xxiii.  3-5  con- 
tinues through  this  verse,  the  passage  being 
condensed  throughout.  In  the  Heb.  we  have 
the  singular,  he  hired  (i.  e.  Balak)  as  in  Deut. 
zxiii.  4. 


Ver.  3.  The  result  of  this  reading  was  a  care- 
ful exclusion  of  the  mixed  multitude  (erev)  from 
Israel.  This  was  a  different  act  from  that  of 
the  24th  of  Tisri.  Then  Israel  separated  itse'f 
f,om  the  strangers.  Now  they  separate  the  erev 
from  Israel.  The  former  was  a  withdrawal; 
this  an  expulsion.     For  erev,  see  Ex.  xii.  38. 

NehemialCs  Reform  Movement  on  his  Return  to 
Jerusalem. 
Ver.  4.  Before  this. — This  should  be  "  in 
the  presence  of  this"  (in  conspeclu  ejus),  with 
the  circumstantial  and  not  the  temporal  signifi- 
cation of  Uphne  mizzch.  For  Eliashib's  evil  con. 
duct  occurred  while  Nehemiah  was  away  on  his 
visit  to  Susa  in  Arlaxerxes'  thirty-6econd  year, 
and  not  before  the  dedication-day.  The  meaning 
is,  that  Eliashib,  the  high. priest,  notwithstand- 
ing all  this  reform  wrought  by  Nehemiah  in 
Artaxerxes'  twentieth  year,  in  the  face  of  it  all, 
dared,  twelve  years  after,  when  Nehemiah  was 
far  away,  to  introduce  Tobiah  into  the  courts 
of  the  temple. 

Nehemiah  closes  his  record  with  a  brief  sketch 
of  a  new  reform  movement  which  he  had  to 
make  twelve  years  later,  owing  to  a  long  absence 
from  Jerusalem  at  the  Persian  Court,   in  which 


CHAP.  XIII.   1-30. 


07 


time  evil  men  bad  sought  to  undo  his  former 
work. 

Between  vcr.  3  and  ver.  4  we  have  therefore 
a  gap  of  twelve  years  in  the  chronology. 

Wo  have  no  reason  to  suppose  that  Eliashib 
allied  himself  with  Tobiah  or  (through  his 
grandson)  with  Sanballat  until  this  season  of 
Nehemiah's  absence,  when  Eliashib  may  have 
supposed  that  ho  would  never  return. 

Nchemiah  in  all  probability  did  not  write  this 
book  of  his  doings  at  Jerusalem  till  late  in  life, 
when  his  second  vibit  to  Jerusalem  was  a  thing 
of  the  past,  as  well  as  his  first  visit. 

Eliashib.  the  priest  (i.  e.  the  high-priest), 
having  the  oversight  of  the  chamber  of 
the  house  of  our  God. — The  participle  is 
being  aet  over  (as  in  the  margin).  The  "cham- 
ber "  (lishcah)  is  used  collectively  for  the  "  cham- 
bers." As  high-priest,  he  would  have  control 
of  all  the  various  buildings  in  ihe  temple-courts 
where  the  treasures  of  corn,  oil  and  wine  were 
preserved. 

Was  allied  to  Tobiah. — In  what  way  we 
know  not.  Karov  Utoviyyah.  A  predicate  ad- 
jective after  so  long  a  sentence,  not  in  apposi- 
tion ("being  allied"),  but  as  in  E.  V.  a  distinct 
assertion  ("was  allied").  A  new  fact  is  stated, 
and  we  are  led  to  believe  that  this  alliance 
marked  a  fearful  period  of  falling  away,  after 
Nchemiah  had  turned  his  back.  If  it  had  ex- 
isted before,  we  should  have  had  mention  made 
of  it, 

Ver.  5.  A  second  fact  in  the  miserable  busi- 
ness. The  high-priest  prepared  for  Tobiah  a 
great  chamber,  probably  by  knocking  many 
into  one  (see  ver.  9),  in  which  Tobiah  resided 
when  at  Jerusalem  (see  ver.  8).  This  desecra- 
tion Eliashib  may  have  defended  on  the  score 
of  Tobiah  being  by  blood  a  Jew  (see  on  eh.  ii. 
10),  and  the  necessity  of  keeping  on  good  terms 
with  the  influential  men  of  the  surrounding 
provinces. 

These  chambers  had  held  all  the  unbloody 
sacrificial  offerings  and  the  tithes. 

The  Lcvites  are  distinguished  from  the  singers 
and  porters,  although  the  singers  and  porters 
were  Levites.  So,  on  the  other  hand,  the  Le- 
vites  are  distinguished  from  the  priests,  although 
the  priests  were  Levites.  The  Levites,  as  here 
designated,  were  those  engaged  in  the  more 
immediate  sacrificial  services,  in  attendance  on 
the  priests. 

Ver.  6.  In  the  two  and  thirtieth  year  of 
Artaxerxes,  king  of  Babylon,  i.  e.  in  B.  C. 
434-3.  Probably  the  "time  set"  by  Nehemiah 
and  approved  by  the  king  (ch.  ii.  6j  was  twelve 
years.  At  the  expiration  of  this  term  he  was 
obliged  to  leave  the  superintendence  of  affairs 
at  Jerusalem  and  return  to  the  court.  Arta- 
xerxes is  called  "king  of  Babylon,"  instead  of 
"king  of  Persia,"  probably  because  at  this  time 
of  Nehemiah's  return  the  court  was  removed  to 
Babylon  for  some  special  state  reason. 

After  certain  days. — Lit.  at  the  end  of  days, 
a  very  general  expression,  and  may  here  mean 
several  years. 

Obtained  I  leave,  to  wit,  to  return  to  Je- 
rusilem. 

Vcr.  S.  This  decided  action  shows  that  Nehe- 
miah returned  with  full  powers  from  the  Court. 


Ver.  9.    The    chambers.      See   on   ver.    5. 

The  tithes  are  omitted  in  the  enumeration,  be- 
cause, as  wo  sec  by  the  next  verse,  the  people 
had  ceased  paying  tithes,  and  hence  there  were 
none  to  put  in  the  store-chambers. 

Ver.  10.  For  the  Levites,  etc.,  were  fled. 
Bather:  end  the  Levites,  etc.,  were  fled.  They 
fled  to  their  own  fields  to  work  for  their  living, 
because  their  tithes  were  withheld.  Their  own 
fields  were  those  belonging  to  the  Levitical 
cities. — The  singers,  that  did  the  work,  is 
a  pregnant  phrase  for  "the  singers  and  porters 
who  performed  service." 

Ver.  11.  The  rulers  (scganim).  Tho  Pers. 
word  does  not  necessarily  refer  to  rulers  set 
over  the  people  by  the  Persians,  although  it 
may  include  such,  but  extends  to  all  who  migb.1 
exercise  authority  by  birth,  election  or  other- 
wise. The  Pers.  word  is  used  as  a  familiar 
term  for  magistrates. 

Set  them  in  their  place. — That  is,  put  the 
Levites  back  into  their  positions. 

Ver.  12.  Unto  the  treasuries  (or  store- 
houses).    Or  for  stores. 

Ver.  13.  I  made  treasurers. — The  Hiphil 
of  Atzar,  "to  store."  Lit.:  "  I  caused  to  store 
over  the  store-houses."  That  is:  "I  placed 
men  over  the  store  houses,  whom  I  caused  to 
store  the  stores  in  them." 

Shelemiah. — See  ch.  iii.  30. 

Zadok.— See  ch.  iii.  29. 

Pedaiah. — See  eh.  iii.  20  and  ch.  viii.  4. 

Next  to  them. — Lit.  at  their  hand,  as  their 
assistant. 

Vcr.  14.  This  prayer  is  not  one  of  self-glorifi- 
cation, but  of  faith  in  God's  trulh.  A  man  who 
knows  he  is  doing  right  in  the  sight  of  God  can 
say  so  to  God  without  presumption.  It  is  a 
testimony  of  God's  grace,  and  he  can  rejoice 
in  it. 

Ver.  15.  In  those  days  of  my  return  to 
Jerusalem.  The  Sabbath  had  become  desecrated 
in  Nehemiah's  absence,  so  that  in  some  casc3 
the  works  of  the  farm  were  wrought  on  tint 
day,  and  produce  brought  to  Jerusalem,  and 
there  sold  on  the  Sabbath. 

Ver.  16.  Tyrian  traders  in  fish  and  other  pro- 
ducts were  plying  their  trade  in  the  city  on  the 
Sabbath. 

Ver.  17.  The  nobles  (horim),  not  the 
"rulers"  of  ver.  11,  but  the  higher  classes 
generally. 

Vcr.  18.  See  Jer.  xvii.  20-27. 

Ver.  19.  When  the  gates  of  Jerusalem 
began  to  be  dark  before  the  Sabbath. — 
This  seems  to  show  that  the  day  among  the 
Jews  did  not  begin  at  sunset.  For  here  after 
sunset  when  it  began  to  be  dark,  it  was  before  the 
Sabbath.  Only  a  special  Sabbath  was  counted 
from  the  evening  before.     See  Lev.  xxiii.  32. 

Vcr.  20.  The  merchants,  or  trafficker*. — On 
arriving  with  their  wares,  according  to  their 
wont,  they  find  the  gates  shut,  and  are  obliged 
to  pass  the  night  outside  the  walls  until  tho 
Sabbath  is  over. 

Ver.  21.  When  this  hint  was  not  enough, 
Nehemiah  sends  them  word  that  if  they  mako 
their  appearance  again  before  the  gates  on  tho 
Snbbalh  to  lodge  there,  they  will  be  arrested. 
This  broke  up  the  evil. 


THE  BOOK  OF  NEHEMIAH. 


Ver.  22  Cleanse  themselves,  as  for  a  holy 
service,  and  so  guard  the  Sabbath  by  guarding 
the  gates.     For  the  prayer,  see  on  ver.  14. 

Vcr.  23.  In  those  days  of  my  return  from 
Jerusalem.      As  at  ver.  15. 

Jews  that  had  married. — With  the  article, 
the  Jews  thai  had  married.  As  the  children's 
speech  was  affected,  these  Jews  must  have  lived 
on  the  outskirts  of  the  Jewish  province  near  the 
Philistines,  Ammonites  and  Moabitcs.  For  chil- 
dren will  always  know  the  prevailing  language 
of  a  district.  Ashdod  seems  to  stand  for  all 
Philistia,  at  this  time  probably  the  most  con- 
spicuous Philistine  town. 

Ver.  24.  And  could  not  speak  in  the 
Jews'  language — A  parenthetical  phrase. — 
The  succeeding  "but"  should  be  "and." — -Of 
each  people,  i.  e.  Ammon  and  Moab. 

Ver.  25.  Here  is  described  the  action  not  of  a 
private  man  in  his  ungovernable  rage,  but  of  a 
public  officer  in  the  faithful  use  of  his  power. 
Notice  the  word  contended.  In  ver.  11  Nehe- 
miah  contends  with  the  rulers  regarding  the 
neglect  of  the  tithes;  in  ver.  17,  he  contends 
with  the  nobles  regarding  the  profanation  of 
the  Sabbath,  and  here  he  contends  with  the 
Jews  who  had  married  heathen  wives  for  this 
open  disregard  of  the  law. 

Ver.  26.  Beloved  of  his  God. — Comp.  2 
Sam.  xii.  24.  This  does  not  imply  saving  grace 
on  God's  part  or  holiness  on  Solomon's  part. 
It  only  denotes  special  favor  and  privilege. 
Compare  Mark  x.  21. 

Outlandish,  i.  e  foreign. 

Ver.  '27.  Shall  we  then  hearken  unto 
you  to  do,  etc.  {welahhem  kanishma  laaxoth). — ■ 
Lit.:  And  for  you  is  it  heard  to  do,  etc.,  i.  e.  "do 
we  hear  that  you  do  all  this  groat  evil?" 

Although  it  is  not.  stated  expressly,  it  is  im- 
plied in  ver.  30,  that  NehemiaU  insisted  on  a 
scpiration  from  the  "outlandish"  wives,  as  did 
Ezra  many  years  before  (Ezra  x.  3). 

Ver.  28.  Finding  that  Eliashib's  grandson 
had  married  Sanballo-t's  daughter,  Nehemiah 
makes  a  public  example  of  so  glaring  a  case  of 
defiance  to  the  law,  for  here  the  special  sanc- 
tity of  the  priesthood  was  desecrated  (Lev.  xxi. 
6-8). 

I  chased  him  from  me  [abrihehu  m»  alai). 
Lit.:  "I  made  him  flee  from  off  me."  Nehe- 
miah forced  him  to  leave  Jerusalem,  and  be  no 
longer  a  burden  to  his  government. 

Ver.  29.  The  covenant  of  the  priesthood  and 
of  the  Levites  was,  first,  the  general  covenant 
with  the  tribes  as  Israel's  teachers  and  God'B 
special  servants  (Deut.  xxxiii.  8-11 ),  and,  second 
the  special  covenant  of  priesthood  (Lev.  xxi. 
6-8). 

Ver.  30.  Thus  cleansed  I  them  from  all 
strangers  — The  irregularities  regarding  tithes, 
the  Sabbath,  and  the  marriages  were  all  attri- 
butable to  connection  with  strangers.  When 
this  was  stopped,  the  careful  ordering  of  the 
priestly  and  Levitical  work  was  made  easy, 
which  had  all  been  disarranged  and  much 
neglected  in  Nehemiah's  absence. 

Ver.  31.  Tlie  ■wood-offering  (see  on  ch.  x. 
3,t)  a  id  tlie  first-fruits  are  mentioned  for  all 
the  offerings,  as  those  most  apt  to  be  neglected. 


Remember  me,  O  my  God,  for  good. — 
See  on  ver.  14. 

HISTORICAL   AND    ETHICAL. 

1.  The  severe  exclusion  of  the  Moabite  and 
Ammonite  was  an  enacted  token  against  sin. 
Even  these  blood  relations  of  Israel  were  to  be 
kept  away  as  polluted,  because  they  showed  no 
sympathy  with  Israel,  and  made  a  deliberate  and 
vile  attempt  to  plunge  Israel  into  sin.  A  per- 
manent horror  was  to  be  erected  between  Israel 
and  these  monsters  of  iniquity.  The  key  to 
many  of  the  stern  Mosaic  statutes  is  to  be  found 
in  the  necessity  of  holding  up  the  heinousness  of 
sin,  which  men  are  ever  ready  to  make  light  of. 
(See  the  exegetical  commentary  for  an  explana- 
tion of  this  statute.) 

2.  The  lapse  of  Israel  on  Nehemiah's  return 
to  Persia  throws  into  clear  light  the  immense 
work  which  Nehemiah  had  wrought,  and  the  re- 
markable power  of  the  man.  His  influence  had 
worked  the  reform  and  had  upheld  it,  and  when 
h'9  presence  was  removed  the  structure  at  once 
began  to  crack  and  crumble.  A  generation  later 
Malachi  lamented  over  the  spiritual  waste  that 
Judah  presented.  Great  as  Nehemiah  was,  he 
could  not  make  healthy  the  diseased  body  of 
Jewry.  He  could  only,  by  the  force  of  his  cha- 
racter, rouse  the  people  to  a  decent  semblance 
of  righteousness.  And  yet,  while  he  wns  pow- 
erless to  renew  the  nation,  we  may  believe  that 
his  influence  ran  down  private  channels  in  fami- 
lies and  humble  houses  to  the  very  time  of  the 
Messiah,  making  green  lines  of  spiritual  growth 
amid  the  arid  desert  of  Judaism. 

3.  Ezra  had  effected  a  reform  a  dozen  years 
before  Nehemiah  came  to  Judah.  He  had  sepa- 
rated the  Jews  from  the  heathen  people,  and  in 
this  reform  had  forced  the  highest  in  the  land  to 
dissolve  their  wicked  matrimonial  alliances. 
The  book  of  Ezra  concludes  with  this  statement. 
When  Nehemiah  arrived  there  was  a  new  sepa- 
ration from  strangers  effected.  (Ch.  ix.  2.) 
Whether  the  mingling  with  the  heathen  had 
again  amounted  to  marriage  alliances  we  may 
not  say.  It  may  have  only  involved  mercanile 
partnerships.  A  dozen  years  later  again  on  Ne- 
hemiah's second  visit,  there  is  a  necessity  for  a 
most  stern  application  of  Nehemiah's  personal 
and  official  power  to  cure  the  same  old  evil, 
which  seems  to  have  been  bolder  than  ever. 

4.  There  are  times  when  good  men  must  as- 
sume great  severity  of  manner  and  allow  a  holy 
indignation  to  fire  their  souls.  Gentleness  of 
style  before  barefaced  villany  is  weakness  and 
inefficiency.  Had  Nehemiah  acted  with  a  soft 
and  effeminate  method,  the  offenders  would  have 
laughed  at  him.  God  loves  to  guide  with  His 
eye,  but  sometimes  He  uses  the  thunderbolt. 

HOMILETICAL   AND   PRACTICAL. 

Vers.  1-3.  The  duty  of  the  church  to  purify 
itself  constantly  anew.  1.  In  regard  to  those 
with  whom  they  assimilate  themselves;  in  the 
Old  Testament,  in  regard  to  the  Ammonites,  etc., 
not  on  account  of  their  nationality,  but  on  ac- 
count of  their  ways;  in  the  church,  in  regard  to 
those  who  not  only  go  astray,  but  also  who  will 


EXCURSUS  ON  THE  GATES,  ETC. 


59 


not  allow  themselves  to  be  bettered,  and  who 
I  bus  exclude  themselves.  2.  Whereon  it  grounds 
itself;  not  only  on  the  right  of  self-preservation, 
but  also  upon  God's  word.  3.  What  it  aims  at; 
namely,  that  the  church  set  forth  more  and  more 
what  it  should  be  as  Christ's  spotless  bride. 

Staeke  :  Oue  caunot  read  or  preach  God's 
Word  too  often,  for  oue  always  finds  something 
which  oue  had  not  noticed  or  known  before. 

What  God  has  commanded  one  must  perform, 
even  though  it  may  seem  hard  to  us,  and  we  may 
draw  upou  us  the  enmity  of  others  in  its  per- 
formance. 

Vers.  4—9.  The  sanctity  of  holy  places.  1. 
That  upon  which  it  is  grounded;  in  the  Old  Tes- 
tament, upon  the  fact  that  God  had  connected 
His  peculiar  presence  with  the  temple;  in  the 
Christian  dispensation,  upon  the  fact  that  God's 
honor  dwells  in  the  churches,  that  is,  is  cher- 
ished there.  2.  What  it  binds  us  to;  to  uphold 
the  churches  in  a  condition  corresponding  to 
their  aim,  or  where  they  are  lacking  to  restore 
them  in  a  worthy  manner.  3.  What  blessing  it 
has  for  us;  it  reminds  us  of  the  holiness,  the 
majesty  and  the  glory  of  our  God,  and  fosters  our 


regard  therefor;  it  works  frequently  by  elevating 
and  edifying,  whereas  an  unworthy  desecration 
of  churches  only  promotes  the  crudity  from 
which  it  has  sprung.  Bede:  Et  tu  quidquid  inter 
fiileles  infidelitatis  et  immunditice  repcrk  continuo 
projice  foras,  ut  immundatis  credentium  cordibus, 
quce  sunt  yazophylacia  Domini,  cum  virtutumfuerint 
plena  dimtiw,  vasa  Domini  inferantur;  hoc  est,  ilia 
ipsa  corda  quce  paullo  ante  rasa  erroris  fuerant  per 
eulpam  denuo  rasa  Domini  Jiant  per  correctioncm ; 
iliiqua  sacrificium  bono;  operationis  el  thus  puree 
orationis,  ubi  pridem  spelunca  erat  latronum,  inve- 
niatur. 

Vers.  30,  31.  The  retrospect  of  a  servant  of 
God  upon  his  life  and  his  usefulness.  1.  It  ele- 
vates him,  because  God's  grace  was  with  him,  and 
made  him  worthy  to  engage  in  the  cause  of  God 
and  the  salvation  of  mankind.  2.  It  humbles 
him,  because  he  was  so  unworthy  of  this  grace, 
and  moreover  because  he  has  fallen  so  far  short 
of  what  he  might  have  been  able  to  accomplish 
through  its  means.  3.  It  drives  him  to  prayer, 
that  God  would  also  be  merciful  to  him  at  the 
last  for  Christ's  sake,  whose  righteousness  is 
also  his. 


EXCURSUS  ON  THE  GATES,  ETC. 


1.  The  Sheep-Gate.  —  Ileb.  "JK'Sfn  "Ijgtf. 
LXX.  7/  tt'i/.t;  rj  Trpn^aTitcij.  It  is  mentioned  in 
Neh.  iii.  1,  32,  and  xii.  39.  It  is  probably  the 
same  as  tj  irpofiarudi  of  John  v.  2.  In  Neheiuiah 
it  is  mentioned  as  near  to  the  tower  of  Meah, 
and  that  is  near  the  tower  of  Hananeel.  From 
the  fact  that  it  seems  to  have  had  no  locks  and 
bars  (see  Neh.  iii.  1,  and  comp.  iii.  3,  6,  13,  14, 
10),  we  conjecture  that  it  led  directly  into  the 
temple- precinct,  where  a  Levitical  guard  was 
alwajs  present  in  place  of  locks  and  bars.  Its 
name  was  doubtless  given  because  through  it 
the  flocks  were  driven  for  the  sacrifices,  or 
because  they  were  kept  in  pens  by  this  gale. 
The  present  St.  Stephen's  gate  is  usually  sup- 
posed to  mark  the  site  of  the  sheep-gate,  and  if 
so,  the  Bethesda  pool  (John  v.  2)  would  be  the 
Birket  Israil,  which  is  now  Baiisfactorily  proved 
not  to  be  a  moat.  Eusebius  describes  Bethesda 
as  two  pools,  and  the  Bordeaux  pilgrim  (about 
the  same  time)  speaks  of  it  as  twin  fish-pools. 
The  Birket  Israil  may  have  been  divided  into 
two  by  a  transverse  wall  in  their  day,  or  they 
may  have  counted  the  Birket  Hammam  Sit t i 
Mariam,  just  north  of  the  St.  Stephen's  gate 
and  outside  the  walls,  as  one  of  the  two  pools; 
or,  again,  they  may  have  intended  by  Bethesda 
the  twin-pools  under  the  convent  of  the  Sisters 
of  Sion  near  the  north-west  corner  of  the  Haram, 
the  position  defended  by  Mr.  Geo.  Williams. 
The  account  in  Nehemiah  makes  it  necessary  to 
place  the  sheep-gate  somewhere  in  the  region  of 


the  St.  Stephen's  gate;  but  if  our  argument 
concerning  the  absence  of  locks  and  bars  is 
worth  anything,  we  must  put  the  gate  to  the 
south  of  Birket  Israil.  To  add  to  this  necessity, 
we  may  doubt  if  the  city  wall  extended  further 
north  than  the  temple-precinct  corner,  until 
long  afier  Nchemiah's  day,  when  Agrippa  built 
the  third  wall.  If  the  Fountain  of  the  Virgin  is 
Bethesda,  as  Dr.  Robinson  thinks,  then  the 
-po,3a7iK>/  of  John  v.  2  is  another  gate  than  that 
of  Nehemiah,  situated  on  Ophel. 

On  the  whole,  we  are  inclined  to  place  the 
Sheep-Gate  in  the  north  wall  of  the  temple-pre- 
cinct, and  in  clo^e  neighborhood  to  the  Birket 
Israil.  In  that  case  the  two  towers  of  Meah 
and  Hananeel  would  be  parts  of  the  old  Baris 
or  fortification  north  of  the  temple,  which  after- 
ward became  altered  and  enlarged  into  An- 
tonia. 

2.  The  Fish-Gate.— Heb.  DUnn  1.jm.— 
LXX.  7;  tt-{'?.77  r)  ix^vrfpa.  (ix9vpat  xii.  39;  ixflvina, 
2  Chron.  xxxiii.  14;  in  Z  ph.  i.  10,  it  is  iriiXn 
a-OKSvrovvTuv,  gate  of  the  stabbers,  probably 
D"J^n  being  read  for  D'Jirt).  It  is  mentioned 
in  11,  cc.  It  was  between  the  sheep-gate  and  the 
old  gate,  as  we  see  from  the  Nehemiah  passages. 
The  Zephaniah  passage  doe*  not  help  us.  The 
passage  in  2  Chronicles  seems  to  describe  the 
building  of  the  second  wall  (comp.  Joseph,  v.  4, 
2)  by  Manasseh  ("on  the  west  to  Gihon  in  the 
valley,  and  on  the  east  to  the  entering  in  at  the 
fish-gate").     If  so,  it  would   put   the   fish-gate 


63 


THE  BOOK  OF  NEHEMIAH. 


near   the   Baris,   where    that   wall    ended    (J09. 

*•<■•)■ 

3.  The  Old  Gate.— Heb.  ruern  1;'!?.  LXX. 

T  T  :  -  

il  ■Kvkri  'Iaoavai.  Keil  insists  that  713  EFH  is 
genitive,  and  follows  Arnold  in  supplying  Plain, 
thus  calling  it  ''the  gate  of  the  old  wall." 
Schultz  says:  "the  gate  of  the  old  town."  If 
we  take  it  as  a  genitive,  it  may  be  "the  gate  of 
Jcshanah,"  a  name  given  because  the  road 
through  it  led  to  Jeshanah  in  Ephraim  (2 
Chron.  xiii.  19),  mentioned  by  Joseph.  Antiq. 
3,  11,  3,  and  14,  15,  12.  The  LXX.  seem  to 
have  taken   this  view.     But  it   need   not  be   a 

genitive,  as  we  have  in  Is.  xiv.  31  "ijy?  'T/D 
(the    lyB'     being    treated    as    feminine)     and 

rnraarj  ~*i%0  (Ezek.  via.  3). 

Weave  inclined  to  identify  this  gate  with  the 
"corner  gate"  of  Zech.  xiv.  10  and  Jer.  xxxi. 
38  (n33n  -\$J3  or  D^SH  *>Jgg),  and  so  to  let  it 
mark  the  north-east  corner  of  the  city-wall. 
The  cited  passages  in  Zechariah  and  Jeremiah 
seem  to  put  the  gate  in  relation  with  the  tower 
of  Hananeel.  If  the  Fish-gate  were  close  to 
that  tower,  then  it  would  be  very  natural  to 
mention  the  Old  Gate  or  Corner  Gate  next  to 
the  tower,  in  describing  a  section  of  the  wall. 
In  2  Kings  xiv.  13  the  "corner  gate"  is  only 
four  hundred  cubit3  from  the  gate  of  Ephraim, 
but  in  which  direction  we  cannot  tell.  If  east- 
ward, then  it  was  very  likely  the  same  as  the 
Old  Gate;  but  if  westward,  then  the  gate  of 
Ephraim,  and  the  corner-gate  may  be  unmen- 
tioned  in  Nehemiah's  account  of  the  rebuilding, 
because  belonging  to  the  undestroyed  portion 
of  the  wall  on  the  western  end  of  the  north  wall, 
which  part  many  suppose  is  the  "broad  wall" 
of  Nehemiah.  Of  course  in  this  case,  the  corner 
gate  and  the  old  gate  are  different  gates.  We 
can,  at  any  rate,  quite  confidently  claim  that  the 
corner-<rate  was  at  either  the  north-east  or  the 
north-west  corner  of  the  city. 

4.  The  Valley-Gate. — Heb.  N'jn  1j;\? — 
LXX.  7/  -vXt/  Tilt;  Qapayyos.  In  ch.  ii.  13  r)  -iO.r/ 
tov  Vu7.jj\a  (by  joining  K"J  and  !TtS  as  one 
word).  This  gate  (mentioned  in  ch.  ii.  13,  15; 
iii.  13;  2  Chron.  xxvi.  9)  was  evidently  north 
of  the  dragon-well  (J'^n  ['i').  wherever  that 
was.  If  the  Birket  Sultan  is  the  Dragon  well 
(which  is  very  doubtful),  we  may  pu'.  the  valley 
gate  about  a  thousand  feet  south  of  the  present 
Jaffa  Gate.  The  "tower  of  the  furnaces" 
would  correspond  to  the  north-east  tower  of  the 
present  citadel,  perhaps  is  identical  with  this 
very  anchnt  piece  of  masonry.  It  does  not 
Biem  possible  by  any  scheme  to  identify  the  val- 
ley-gate wi  h  the  Gate  Gennath  of  Joscphus,  for 
that  must  hive  been  east  of  the  western  starting- 
point  of  the  first  wall,  where  the  name  of  vall<>y- 
gate  would  have  been  a  misnomer.  If  the  val- 
ley-gate were  just  north  of  the  northern  end  of 
the  Birket  Sultan,  the  Dung-ga'e  would  come 
exactly  at  the  southern  extremity  of  Zion,  over 
the  di.'cp  ravine  of  Hinnom.  The  name  of  val- 
ley-gite  was  doubtless  derived  from  the  broad 
a'.d  de~p  Wady  er  Rababl  (Hinnom),  out  to 
which  it  led. 


The  most  natural  point  for  a  gate  on  this  side 
the  city  is  where  the  present  Jaffa  Gate  is.  If 
we  put  the  Valley-gate  there,  then  the  Dung- 
gate  will  come  opposite  the  Birket  Sultan. 

5.  The  Dung-Gate.— Heb.  nbiJNH  nj». 
In  Neh.  iii.  13,  T\2W7\  1J£».  LXX.  r)  ttvIti  nfr 
KOirpi'af.  The  Heb.  is  not  so  strong  a  word  as 
the  Greek,  and  may  be  rendered  Rubbuh-yuu.* 
This  gate  was  a  thousand  cubits  from  the  Val- 
ley-gate (ch,  iii.  13).  The  extreme  southern 
point  of  Zion  would  be  a  very  natural  place, 
from  which  to  empty  rubbish  down  into  the 
deep  valley  below.  Here  we  might  place  the 
Dung-gate,  making  it  the  same  as  the  (later) 
Gate  of  the  Essenes.  With  Kobinson,  we  would 
consider  the  Bethso  of  Josephus  the  Heb. 
nSIX  JV3  or  Dung-place.  The  Dung-gate,  how- 
ever, must  be  opposite  the  Birket  Sultan,  if  the 
Valley-gate  is  placed  at  the  present  Jaffa  Gate. 
See  the  preceding  note. 

6.  The  Fountain-gate.— Heb.  j'J?n  ~\%q. 
LXX.  r)  TTi?.r/  rye  Triyw.  In  Neh.  ii.  14  t)  irilr/ 
tov  Xiv  (untranslated).  In  Neh.  xii.  37  tov 
alvelv  by  B  gross  error.  That  this  was  close  to 
the  pool  of  Siloam  (the  "King's  pool"  of  ch.  ii. 
14,  the  "pool  of  Siloah  by  the  king's  garden," 
comp.  ch.  iii.  15),  there  can  be  no  doubt.  In  2 
Kings  xxv.  4  it  is  called  "the  gate  between  two 
walls,  which  is  by  the  king's  garden."  It  was 
a  gate  down  in  the  Tyropceon  Valley,  and  at  a 
corner,  as  the  expression  in  2  Kings  xxv.  4 
indicates. 

7.  The  'Water-gate.  —  Heb.  D.'Drj  "I1NP. 
LXX.  t)  txv\tj  tov  vdaroQ.  At  this  gate  one  pro- 
cession halted  at  the  dedication-service,  while 
the  other  halted  at  the  Prison-gate  (ch.  xii.  37, 
39).  This  would  place  the  Water-gate  at  the 
south  of  the  temple,  and  the  Prison-gate  at  the 
north  of  the  temple.  They  could  scarcely  have 
been  in  the  city- wall,  but  were  probably  gates 
leading  from  the  inner  temple-enclosure  to  the 
outer.  The  water-gate  may  have  derived  its 
name  from  its  leading  to  the  remarkable  cisterns 
lately  discovered  by  Capt.  Warren  south  of  the 
Haram.  It  will  be  noticed  that  nothing  is  said 
of  rebuilding  either  of  these  gates.  We  would 
put  the  Water-gate  at  the  southern  limit  of  the 
"mountain  of  the  house,"  near  the  present 
entrance  to  El-Aksa.  This  accords  with  the 
Talmud,  Mid.  2,  6. 

8.  The  Prison-Gate.— Heb.  n^QSn  ~\yv. 
This  is  referred  to  in  the  last  section.  It  was 
probably  the  same  as  the  IppOH  T£i7  of  ch. 
iii.  31  (i.  e.  gate  of  visitation  of  punishment). 

If  we  follow  the  course  of  the  second  dedica- 
tive company  (ch.  xii.  38,  39),  we  are  constrained 
to  put  this  gate  between  the  sheep-gate  and  the 
temple,  probably  at  the  north  limit  of  the 
"  mountain  of  the  house."  But  in  ch.  iii.  25  we 
find  the  "court  of  the  prison"  mentioned,  as  in 
Jer.  xxxii.  2;  xxxiii.   1,  and  xxxvii.  21.     This 


*  [The  "east  gate"  of  Jer.  xix.  2  is   in  Heb.   1OTJ 

mD"inn,  which  is  indicative  of  either  noinil   1y& 

or  IVD^nn  1>'iy.     If  the  former  be  the  right  reading, 

t'l^n  this  ?ate  ("the  pottery-gate'')  may  very  likely  be 
tlie  same  us  tlio  dung  or  rubbish-gato. — Ta.J 


EXCURSUS  ON  TU.E  GATES,  ETC. 


61 


was  attached  to  the  king's  palace,  and  was 
therefore  at  the  south  of  the  Haram.  Thi 
prison,  into  which  Jeremiah  was  cast,  was  pro- 
bably the  State-prison,  while  another  prison, 
near  the  "prison-gate"  (whence  it  derived  its 
name),  was  a  temple-prison,  for  offenders  against 
the  worship. 

9.  The  Gate  of  Ephraim. — Heb.  0]128  ">j£Br. 
LXX.  7}  irlihi  'E^pal/i.  Nch.  viii.  16:  xi'i.  30; 
2  Kings  xiv.  13.  This  gate  was  four  hun- 
dred cubits  from  the  corner-gate  (wherever 
that  was),  and  had  an  open  square  near  it 
like  that  at  the  water-gate.  It  was  also  between 
the  broad  wall  and  the  old  gate.  So  much 
the  cited  passages  show.  It  doubless  derived 
its  name  from  the  fact  that  the  main  northern 
road  to  the  Ephraimite  country  led  through  it. 
For  a  like  reason  it  may  have  been  called  the 
"  gate  of  Benjamin  "  (Jer.  xxxvii.  13  ;  Zech.  xiv. 
10),  the  Benjamite  country  lying  north  of  the 
city,  and  the  road  through  this  gate  leading  to 
its  chief  cities.  This  gate  was  not  rebuilt  by  Ne- 
herniah,  because,  probably,  it  was  in  the  "broad 
wall"  (j.  e.,  as  Keil  and  others  hold,  in  that  40 J 
cubits  of  wall  which  Joash  broke  down,  and 
which  Uzziah  rebuilt  in  a  stronger  manner.  2 
Cbron.  xxvi.  9).  It  probably  coincided  with  the 
modern  Damascus  Gate,  at  which  ancient  sub- 
structions are  found. 

10.  The  first  Gate.  Hcb.  jteMOn  "ll>»  LXX. 
ij  irVkn  7}  Ttphrr).  (Zech.  xiv.  10).  From  this  only 
mention  of  this  gate,  we  would  naturally  place  it. 
between  Benjamin's  gate  and  the  corner  gate.  If 
the  Old  Gate  and  Corner  Gate  are  the  same,  then 
we  should  have  to  suppose  an  important  gate  on 
the  north  of  the  city  not  elsewhere  mentioned. 
But  may  not  the  peculiar  phraseology  of  the  Ze- 
chariah  passage  lead  us  to  identify  the  first  gate 
and  the  corner  gate?  The  words  are  "  unto  the 
place  of  the  first  gate  unto  the  corner  gate." 
That  may  mean  "  unto  the  place  where  the  first 
city  gate  i9,  beginning  at  the  north,  to  wit,  unto 
the  corner  gate."  The  adjective  "first"  seems 
more  appropriate  to  distinguish  one  of  a  series, 
than  to  represent  the  peculiar  name  of  a  gate. 

11.  The  High  Gate.     Heb.   [VWH  -\yjB  LXX. 

7)  irv\-q  fi  v^tTjXij  (in  Jer.  is.  2,  irl<7ri  rov  v-repCov: 
in  2  Chron.  xxiii.  20,  ij  trvXn  /}  tauripa).  The 
passage  in  Jeremiah  calls  this  the  "high  gate  of 
Benjamin  by  the  house  of  the  Lord."  "  The  pas- 
sage in  2  Chron.  xxvii.  3  calls  it  the  '  high  gate' 
of  the  house  of  the  Lord."  In  2  Chron.  xxiii. 
20,  we  see  that  it  was  between  the  temple  and 
the  palace.  Of  course,  then,  it  was  not  a  gate  of 
the  city  wall.  It  is  called  "  gate  of  the  guard  " 
in  2  Kings  xi.  6,  19. 

12.  The  Inner  Gate.  Heb.  JVO'jan  1£B>.  vEzek. 
viii.  3). 

13.  The  New  Gate.  Heb.  Ehnri  1£».  (Jer. 
xxxvi.  10). 

14.  The  Middle  Gate.  Heb.  }Wn  "\£W.  (Jer. 
xxxix.  3). 

15.  The  Gate  of  Sur  or  of  the  foundation.  Heb. 
"HD  "l£»  or  I'lD^n  "\%B.  (2  Kings  xi.  6  ;  2  Car. 
xxtii.  5). 

1G.  The  East  Gate.  Heb.  ITUOn  1J«»,  (Neh. 
Hi.  29). 


17.  The  Horse  Gale.  Heb.  D'CHDn  "l£t?.  (2 
Chron.  xxiii.  5;  Jer.  xxxi.  40.  Comp.  2  Kings 
xi.  16). 

These  six,  together  with  the  gates  mentioned 
by  Ezekiel  in  his  vision  of  the  temple,  are  very 
evidently,  like  No.  11,  gates  of  inner  walls,  and 
do  not  belong  to  the  circuit  of  the  city  fortifica- 
tions. 

18.  The  Corner  Gate.  See  above,  under  Nos. 
3  and  10. 

19.  The  Gate  of  Benjamin.  See  above  under 
No.  9. 

20.  The  Gate  Miphkad.  See  above  under  No.  8. 

21.  The  Tower  of  Mcah. 

22.  The  Tower  ,f  Hananeel. 

These  were  evidently  near  one  another,  and 
stood  between  the  Sheep  Gate  and  the  Fish  Gate. 
We  have  supposed  that  they  were  towers  of  the 
special  fortification  north  of  the  temple,  known 
alterwards  as  Baris,  and  in  Roman  times  as  An- 
tonio. (Neb.  iii.  1 ;  xii.  39  ;  Jer.  xxxi.  38;  Zech. 
xiv.  10). 

23.  The  Tower  of  the  Furnaces.  Heb.  SlJO 
D^U.nn.  LXX.  irvpyoc  tOv  davovpip..  The  na- 
tural point  in  the  circuit  for  this  would  be  any- 
where between  the  second  wall's  beginning  and 
the  valley  gate.  What  is  more  likely  than  the 
very  old  N.  E.  tower  of  the  present  citadel  (the 
supposed  Hippicus)  should  be  it  ? 

24.  The  Broad  Wall.  Heb.  rcmn  HD^nn. 
LXX.   to  Tei^oc  to  itIuitv. 

Keil  supposes  with  much  probability  that  this 
was  that  four  hundred  cubits  of  wall  broken 
down  by  Joash  from  the  gate  of  Ephraim  to  the 
Corner  Gate  (2  Kings  xiv.  13)  and  afterwards 
rebuilt  of  greater  breadth  by  Uzziah. 

25.  The  stairs  that  go  doion  from  the  city  of  Da- 
vid. Heb.  TH  Tl/a  nVVrt'n  niSl/On.  These, 
mentioned  in  Neh.  iii.  15,  are  again  referred  to 
in  ch.  xii.  37.  From  the  latter  passage  we  should 
gather  that  the  company  marched  around  the 
wall  as  far  as  the  neighborhood  of  the  fountain 
of  Siloam,  and  then  left  the  wall  and  passed  up 
the  stairs  to  Zion  and  along  Zion's  eastern  edge 
till  they  crossed  over  to  the  water  gate  at  the 
temple.  We  suppose,  therefore,  that  these  stairs 
ascended  from  the  king's  gardens  to  his  palace, 
(the  Davidian  pnlacej  on  Zion  (ch.  xii.  37,  "  the 
house  of  David  "). 

26.  The  Sepulchres  of  David.  Heb.  TIT  nap- 
The  places  of  sepulture  of  David's  family  were 
probibly  near  his  own  palace  on  Zion.  Vie 
should  place  them  at  the  S.  E.  corner  of  the  pre- 
sent Zion  wall.  The  wall  along  Ophel  is  marked 
by  reference  to  sites  on  the  opposite  side  of  the 
Tyropoeon. 

27.  The  Pool  that  was  made.  Heb.  ri3"Gn 
^'ifj.in.  This  may  be  the  Fountain  of  the  Vir- 
gin, about  which  there  has  been  so  much  careful 
work  of  human  hands  in  the  galleries  and  cis- 
terns connected  with  it. 

28.  The  Bouse  of  the  Mighty. 

29.  The  Armory. 

To  these  we  have  no  clue.  They  may  have 
been  both  on  Ophel. 

The  des'ruetion  of  the  city  was  so  complete  by 
Titus,  and  then  by  Hadrian,  that  the  gates  of  the 


GJ 


THE  BOOK  OF  NEHEMIAH. 


later  city  can  be  no  guide  lo  the  position  of  those 
of  the  ancient  city.  We  must  depend  on  the 
Scriptures  and  Josephus,  with  perhaps  a  little 
help  from  Rabbinical  tradition.  It  seems  very 
clear  that  the  main  city  wall  in  Nehemiah's  day 
ran  directly  from  the  southern  brow  of  Zion  over 
to  Siloam,  and  then  northward  along  Ophel  to 
the  S.  E.  corner  of  the  Haram.     On  Ophel  there 


may  have  been  an  intricacy  of  wall,  by  reason 
of  which  the  topography  in  the  latter  part  of  ch. 
iii.  is  very  difficult  to  explain.  As  Ophel  was  a, 
fortress,  there  may  have  been  Beveral  angles  in 
the  wall  there  for  strategic  purposes. 

We  have  given  a  crude  sketch  of  the  walls, 
gates,  etc.,  as  we  suppose  them  to  have  existed 
in  the  days  of  Nehemiah,  as  a  help  to  the  under- 
standing of  the  3d  and  12ih  chapters. 


1.  Tower  of  Meah. 

2.  Tower  of  Hananeel. 

3.  Prison  Gate  (Miphkad) 

4.  'Water  Gate. 


5.  Tower  of  the  Furnaces. 

6.  Pool  of  Siloam. 

7.  Horse  Gate. 

8.  High  Gate. 


THE  END. 


Date  Due 

fr  14^3 

9 

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fcftimw?* 

^M»>«mjiMS 

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—  n  --»* 

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